Tales of the Master


Dear readers,
After I translated some of Jesus’ stories, I put catchwords / tags in different languages to be easily found by google.
In the translator, something very interesting happened. Please see the pictures, because an image says more than 1,000 words.
Or Google translator is crazy, or I was not alone …
Author: Spirit Neio Lucio                      Medium: Chico Xavier
Book: Jesus no Lar                                  Year: 1949

The lesson of the seed

In the face of the perplexity of the hearers, Jesus said convincingly:
“Indeed, it is very difficult to overcome the distressing cares of human life.
Wherever our eyes turn, we find war, incomprehension, injustice and suffering. In the Temple, which is the Lord’s Home, pride and vanity appear in the rich, hatred and revolt in the poor. It is not always possible to bring the pure and clean heart, as it would be desired, because there are thorns, muds and snakes that surround us. However, the idea of ​​the Divine Kingdom is like the tiny seed of wheat. Almost imperceptible is thrown to the earth, supporting
But if it germinates, the pressure and impurities of the soil do not paralyze it. It crosses the dark floor and, although it removes much of its own food, its impulse to seek the light from above is dominant. Since then, there is sun or rain, day or night, work ceaselessly in your own growth and, in this eagerness to rise, fruit for the good of all. The apprentice who felt the happiness of the inner revival, which occurs to the wheat seed, observes that long roots bind him to terrestrial inhibitions … He knows that the
Malice and suspicion follow his steps, that pain is a constant threat, yet he experiences above all the impulse of ascension and can no longer stop
. He constantly acts in the sphere of which he became a pilgrim, in favor of the general good. You do not find irresistible seductions in the flowers of the journey. The reunion with the Divinity, of which it is recognized successor heir,
It constitutes an unchanging objective and no longer rests,
On the march, as if a consuming and burning light would torture his heart. Without
To perceive, produces fruits of hope, goodness, love and salvation, because he never goes back to tell the benefits of which he has become a faithful instrument. The vision of the Father is the obscene worry that vibrates in the soul of a nostalgic son.
The Master silenced for a moment, and concluded: “For this reason, though the disciple keeps his feet imprisoned in the mire of the earth, the indefatigable work in the good, in the place where it is found, is the indisputable trace of its elevation.
We will know the trees by the fruits and identify the laborer of Heaven for the services in which he expresses himself.
At this point Peter interfered, asking: “Lord, what, then, of those who know the sacred principles of charity do not practice them?
Jesus sketched an expression of satisfaction in his eyes and said, “These, Simon, are seeds that sleep, even though projected into the giving of the earth. They will carry with them precious values ​​of Heaven, but they will remain useless for a long time.
However, let us be convinced that the showers and hurricanes will pass through them, renewing their position on the ground, and they will germinate, victorious, one day. In the fields of Our Father, there are millions of souls thus, waiting for the renewing tempests of experience, so that they may address the glory of the future. Let us help them with love, and let us go on looking forward.
Then, before the silence of all, Jesus blessed the small family assembly and left.

The unstable servant

In front of all those present, the Master narrated with simplicity:
-A certain man has found the light of Divine Revelation and wished ardently to be enabled to live among the Angels of Heaven.
So much he beseeched this blessing to the Father who, through inspiration, the Lord sent him to the necessary improvement with a view to the end he intended.
Through several friends, guided by the Divine Power, the candidate, who showed a marked tendency for sculpture, was led to collaborate with a former master in precious marble.
However, in a short time, he left his work, claiming that he was unable to submit to a rough and intractable man, and so he moved to a workshop devoted to the making of wood utilities, under the guidance of an old sculptor.
He left, too, without delay, asserting that he could not bear it. Then it was employed under the orders of a well-known laborer specialized in the construction of columns in the Greek style. Soon, however, the
Leave him, declaring that he does not tolerate the demands.
Soon after, he went to work, under the orders of an experienced sculptor of ornamentation in festive bows, but, after a week, he had escaped the commitments made, claiming to have found a chief who was too violent and irritable. Then he placed himself under the guidance of a manufacturer of precious chests, from whom he departed in a few days, on the pretext of being a cruel and soulless creature.
And so from task to task, from workshop to workshop, the aspirant to heaven invariably said that it was not possible for him to incorporate his own energies into the earthly experience, for everywhere finding error, evilness and persecution In those who directed him, until death brought him to the presence of the Angels of the Lord. But he did not find them as smiling as he waited. One of them advanced sadly and asked, “Friend, why did you not prepare yourself for the imperatives of Heaven?”
The questioner who identified his own inferiority, in the shadows in which he was involved, cried out in mourning that he had only met with demand and hardness in the conductors of human struggle.
The Messenger, however, observed bitterly, “The Father has called you to serve for your own benefit and not to judge. Every man will give an account of himself to God. No one will escape to the Divine Justice that is pronounced in the precise moment. How could you forget such a simple truth in life? The hammer beats the anvil, the blacksmith drives the mallet, the merchant examines the work of the blacksmith, the people give their opinion of the merchant, and the Lord, in the Assembly,
Analyzes and judges everyone. If you escaped to the little services of the world under the claim that others were incapable and unworthy of direction, how can you understand the heavenly ministry?
And the inconstant worker passed to the consequences of his unthinking fall.
Jesus paused and concluded, “Whoever is under the dominion of strong and hardened people in the discipline, excellent results will be able to collect if he knows and can take advantage of the roughness, drawing on the rough wood to the contact of the planer benefactor.
Blessed is the hand that educates and corrects, but blessed is the one who is left to perfect his touch of renewal and improvement, because the masters of the world always complain about the lesson of other masters, but the work of good, when performed for all, Remains forever.

The distracted messengers

The listeners of the cult of the Good News talked about the controversies that were ceaselessly wrapped around the faith in the circles of pharisaicism of various schools, when the Christ, in the profound simplicity that was characteristic of him, narrated tolerantly: “A great lord has received Alarming news of a vast grouping of servants in a remote area from the seat of his government, who had been plagued by a malignant fever, and, desirous of succoring those who were suffering in the remote area of ​​his domains, sent them reliable messengers, taking remedies appropriate to the situation and measures alluding to the general readjustment.
The emissaries left the palace with great promises of work, safety, and efficiency in the mission, yet as soon as they saw themselves outside the gates of the lord, they began to rule over the choice of ways. Some claimed the shortcut, some the plain without thorns, and others still asked for passage through the hills.
Long days lost in the dispute, until the group disbanded, each phalanx attending to its own whims, with absolute forgetfulness of the fundamental objective.
The difficulties, however, were not resolved with decision. The different scripts have been created, as conflicts have expanded. Reduced now, numerically, the expeditions suffered, with more rigor, the sterilizing blows of personal opinions. The travelers cared only to invent new reasons for useless friction. Among those who marched along the shortest path, the strip and the mountain saw unproductive discussions, forceful and endless. Precious days and nights were detached in noisy comments about the fever, the condition of the sick, or the surrounding landscapes. Harsh hours of bitterness and disharmony, from moment to moment, interrupted the trip, being very cost avoided the scenes of pugilato and homicide.
The quarrels arose over the smallest questions, with the utmost waste of opportunity, and for this reason both short-haul travelers and those on the plain and the mountain were delayed, since they were found in the valley of the plague at one Time, with enormous and irremediable disappointment for all, because, to the lack of the promised resource, there were no sick alive in the flesh.
Death had devoured them, one by one, while the argumentative messengers killed time, through the journey.
The Master looked at the apprentices with a very lucid eye and added: “In this symbol, we have the world attacked by the plague of wickedness and unbelief, and we see the portrait of the bearers of celestial medication, which are the religious of all shades speaking on Earth , In the name of the Father. Men, however, enlightened by the wisdom of faith, though they have received valuable resources from Heaven for those who suffer and weep, as a consequence of the ignorance and distress prevailing in the world, forget the obligations that mark their lives And, overcoming their own whims to the purposes of the Supreme Lord, they are confused in verbal ravings of every kind. While feeding the disturbance, frivolous and distracted, those in need of light and help faint from lack of care and dedication.
And caressing the head of one of the children who were present, as if concentrating all hope on the sublime future, he concluded, smiling and calm: “The discussion, however fruitful, should never distract us from the service that the Lord gave us do.
Photo: Istanbul 2016 took by Theodora

Quote 71: Inner journey

Where do our perceptions lead us?
Is it for a path of value?
Is it for the route of confused emotions?
No! It’s for legitimate inner journey!
And on this individual trip,
That each one should have the courage to do,
One may find the immortal soul itself,
With all the strength of Being.
So in this somewhat unpretentious book,
Maybe we collaborated
With a precious goal:
Has self-knowledge been stimulated?
We hope so,
In this Divine Rotation.
But remember that is not the end!
It’s just the beginning of a time-consuming work.
A work of many lives,
Where each is a chapter.
Is right! There will be some wounds!
And when will the epilogue be?
This is a question without a prompt answer.
Still a mystery of consciousness.
A lot of people do not really like it,
But it is necessary to delve into its very essence.
Only then will it be possible to understand
The fullness of immanence
And the realization of Being,
On a path of self-transcendence.


Writing is pure magic, for it transports part of the soul to the role. And the paper flies, with the strength it has been given, seeking other souls for momentary fusion. Writing is a soul transfusion. Paper is the vehicle. Another soul is the end.
A purpose therefore is the exchange of energies. It is concluded, without further ado, that writing is a sacred act.

When one wants to understand, a point is a letter; A letter is a phrase; A sentence is a paragraph; A paragraph is a book; And a book is a lifetime.
When there is no interest in understanding, a complete life is less than an old, outdated book. A book is worth less than a paragraph; A paragraph does not have the value of a single sentence; A phrase means less than a word; A word is like a solitary letter; And a letter is more indecipherable than a point.
It all depends on wanting!
When one really wants to understand, even in the midst of darkness, one has the necessary enlightenment.
Pablo de Salamanca

1st Edition – 2011
2nd Edition – 2012
Revised according to the new Orthographic Agreement


Pablo de Salamanca was born in Rio de Janeiro in 1968. He holds a bachelor’s degree in engineering, graduating in 1991. He completed his master’s degree in 1992, defending his thesis in 1994. Still in his original professional area, he began his PhD in 1995, finishing his thesis in the year 2000. He began his psychic development in 1993, psychographing from 1994.

The present work, “Perceptions,” with a blended psychic-mediumistic character in balanced proportions, was the ninth work launched by Pablo. At the beginning of 2012, ten books have already been written by his hands: Wisdom in verses (2001), Depositions of the Beyond (2005), Lives in verses (2005), The Worker of the Threshold (2007), Extraphysical Experiences (2011), Reflections (2009), Extraphysical Experiences II (2010), Percepcoes (2011) and Sonetos to reflect (2011).

Thanks, first of all, for the good spiritual mentors, your for support and protection. Father and mother, thank you for your unselfish love and sacrifice. I am deeply grateful, too, to the many incarnated friends who indirectly contributed to the execution of this work. These are so many, that I’d rather not quote them, to avoid committing an injustice to anyone.
I especially thank Terezinha S. do Carmo, who contributed directly to the conclusion of this book.

The cover is a photograph of Leland Davis, without denomination, removed from the site http://www.freerangestock.com (access on 06/22/2009), and, according to the same one, of use entirely free for registered users in the referred site.  The cover of the English version was taken in Athens in the year 2017 by Theodora, in which authorizes the use of all her photos for the common good.

This work is copyrighted and will not be marketed in any way. Although the book is offered for free by downloading on http://www.harmonianet.org, it can only be reproduced with the author’s permission, after contact via the email contato@harmonianet.org, when it will be allowed to quote in part or In all, provided that by naming the author and the homepage responsible for its maintenance on the internet.



1.1- The influence of the medium’s consciousness
1.2- The influence of the medium’s unconscious
1.3- The attunement between medium and entity

2.1- How to read a mediumistic work
2.2- The value of a mediumistic work
2.3- The evolution of the mediumship of a medium

1- Write
2- The door
3- Greenhouse plant
4- Recurrences
5. Stiffness
6- The middle path
7- Narrow corridors
8- The table of life
9- Light Steps
10- See with other eyes
11- Gratitude
12- Heart in action
13- At the top of the mountain
14- Maturity
15- Purification
16- Willingness to understand
17- The value of the sacrifice
18- The first step
19- Essence
20- Walkers
21- The Seesaw of Life
22- Fine tuning the soul
23- Living is poetry
24- Let us be the bridge
25- Sunset
26- Extending Horizons
27- Exposed metals
28- Wheels of Life
29- Body and soul
30- Permanence
31- Childbirth
32- Sleep
33- See, choose and act
34- Self-sustaining life
35- The internal flame
36- Fear of making mistakes
37- Knowing how to die
38- Listening and seeing beyond
39. The Selves and God
40-Night Breeze
41- Wind
42- Tricks
43- Beauty
44- Virtuous Cycle

4- END


In this brief introduction, I wish to set out the reason for writing this book “Perceptions”. In fact, this book is the result of a “personal experiment”. At first, I only allowed some moods and sudden inspirations to flow freely on the paper. I did not really intend to make a new book. The contents that came up were varied in content, some expressing clearly what I had in the soul (animism), while others, by the way they happened and also by the content, left no doubt that they were transmitted by entities (spiritual friends) with Which I have been in contact with for some time (although they have not shown interest in signing the messages).
After weeks the writings were increasing and after careful re-reading I noticed that they could be useful to anyone who came to read them. However, I did not worry about it, focusing on the intention of simply “letting go” the writing, whenever there was a strong impulse. However, on one particular day I received the visit of an old friend, who was interested in knowing the contents of what I was writing. To my surprise, she found that some messages had a deep connection to problems she had been experiencing, and the dates on which I had written corresponded to the periods of her suffering, without my knowing. For her, there were answers and insights of great value that came out of my hands in a synchronous way to the events that took place in her life. Then, I realized that not all the messages I had materialized were only of a psychic background or of a restricted psychic base (medium / mentor connection). I had also been doing some sort of involuntary “psychic capture”, at least in relation to this friend, with whom I have strong ties. No doubt this reinforced in my mind that what I had been writing was of special value.

However, later on, I clearly noticed that on some occasions when I felt the impulse to write, I was moved by the presence of unbalanced entities. In these moments, I tried not only to give vent to the feelings of these beings in suffering, promoting a kind of catharsis, but also to induce them to a new direction of their energies.
I realized sometimes that I had some success in my attempt, relieving the spirits in disharmony, not only for the catharsis provided, but also for pointing / transmitting to them a better way of feeling, thinking and acting. So, after a while, I accumulated a series of varied messages in my hands. After meditating for a period, I concluded that they could be useful to people in general, which led me to group them in this book.
Generally, it will not be difficult for the reader to verify the diversity of messages found in this e-book.
Before presenting the texts themselves, I thought it important to comment on animism and mediumship in order to better situate those less experienced readers (Chapters 1 and 2).
In chapter 3 (“Perceptions”), I presented the messages about which I spoke here in this introduction in a chronological order.


Initially, I would like to comment on the title of this chapter “Animism and Mediumship”. I purposely put the term “animism” first, because without the psychic factor there is no mediumship. But to clarify further, it is important to conceptualize both terms.
As for animism, using a classical definition, it is the “philosophical theory that considers the soul as the primary cause of all intellectual and vital events” (1), that is, it is the soul of the individual himself that originates the phenomena that Materialize. “Soul” is a term derived from the Latin anǐma, which, in turn, refers to the principle that gives movement to what is alive, which is animate or what causes to move (http://en.wikipedia.org/wiki/Amma) / Wiki / Alma).
On mediumship, in the Book of Mediums (2) it appears that the word “medium” comes from Latin (medium), meaning “medium” or “intermediary”, that is, medium is a person who can serve as an intermediary between the two planes of life , That is, between spirits and men. According to G. M. Ney (3), mediumship is the mediums ‘or sensitives’ ability to be “medium” to paranormal phenomena. According to L. Palhano Júnior (4), mediumship is the faculty that people (mediums) have, to a greater or lesser degree, to receive communications or to perceive the spirits or the Spiritual World.
Therefore, in broad outline, animism is the set of manifestations that come from the soul of the individual. In other words, it is phenomena brought about by the person’s own psyche without the participation of any other external entity or consciousness. So, for example, someone who is emotionally altered by strong stress may suddenly have a very aggressive reaction due to an outburst of a personality trait. That is, this was, at least in theory, an exclusive psychic action. Another example of animism is the case of one who writes something without the participation of any disincarnate or any external consciousness, using only the attributes of his psyche (“psyche” is Greek word meaning soul – http: //pt.wikipedia .org / wiki / Psyc% C3% AA). Thus, what this individual has written, comes from his own soul and, therefore, is a purely psychic process, at least in theory.
As for mediumship, a typical example of mediumistic activity is psychography, which occurs when the medium is used by another consciousness, which expresses its ideas through the hands of the sensitive, through writing. Citing also the example of psychophony, called by some of “incorporation,” in it the communicating entity uses the incarnate as an intermediary, to express his thoughts through speech.

Well, going back to what I said in the first paragraph, the term “animism” comes to the forefront of the term “mediumship” in the title of this chapter, because in fact any psychic mechanism only occurs through the biopsychic apparatus of the medium. And in this apparatus certainly includes the psyche of the medium, that is, an external communicating consciousness is manifested only through the sensitive, in attuning itself to the soul of this, that is, through the psychic potentialities of the medium. Therefore, there is no mediumship without some degree of animism, even in the so-called unconscious mediums (those who lose their lucidity during the mediumistic process). On the other hand, I also question whether there is “pure animism”. Does anyone who writes something, even scientific works, materialize knowledge only through their mind? Who guarantees that a part of what the scientist wrote did not have at least an influence of some incorporeal being, by the intuitive way? How many writers, some scientists, and others do not reveal that their ideas came through sudden inspirations, dreams, or seemingly random factors / events? For those who already have a minimum of developed sensitivity, it is not difficult to conclude that there is a very intense interrelation between the Material World and the so-called “Spiritual World”. Communication between different dimensions is constant, though often subtle. Therefore, I affirm that, just as there is no mediumship without animism, there is practically no animism without mediumship.
In this way, I go on to discuss how animism and mediumship blend, detailing some aspects of the interrelationship between the two. I do not intend to do a very thorough study here, but only to bring some clarification to those who have not been able to investigate the matter a little more closely.

Quotations made:
(1) School Dictionary Silveira Bueno. Ediouro. São Paulo, 2001.
(2) The Mediums’ Book. Allan Kardec. Brazilian Spiritist Federation. Rio de Janeiro, 1996.
(3) Parapsychology: terms and masters. Gerardo M. Ney. Bookstore Freitas Bastos. Rio de Janeiro, 1991.
(4) Mirabelli: an extraordinary medium. Lamartine Palhano Júnior. CELD Editions. Rio de Janeiro, 1994.

1.1- The influence of the medium’s consciousness
Everything that the medium (or sensitive) read, studied, lived within his family structure and, in addition, the cultural environment where he developed as a human being, influences his mediumistic activity. That is, everything that is in his conscious mind will permeate his mediumistic production. There is no way to separate what the medium is from what he produces, no matter how deep his psychic ability. Of course, the greater the depth of a mediumistic trance, the less will be the influence of the conscious of the sensitive, for example, in what is transmitted by speech (psychophony) or in what it expresses through writing (psychography).
Let us now turn to examples of how the medium’s consciousness interacts with its mediumistic production. In the case of a psychographer, if he is a cultured person, there will be a tendency for the writings he makes to be with a cultured language, or at least to be clear and concise, even if the communicating entity has not Good “schooling” in his last reincarnation.
In another situation, where the medium has grown up in an environment of strong Christian culture, obviously the messages that emerge through him will tend to express Christian content even in times when he is under the influence of a spiritual conscience not tied to Christianity. On the other hand, if the sensitive person has affection for some Eastern religion, and has read and / or studied the theme for many years, even if it channels a message of a Christian spiritual entity, it may give a stamp or “formatting” more or Less “oriental” to the message. I would remind you, however, that the intensity as the medium’s awareness interferes with mediumistic communication will depend on the depth of his sensitive ability. But as it is understood that there is always some involvement of the psyche of the medium (animism) in the phenomenon, it is clear that some influence of him will occur on the work.

1.2- The influence of the medium’s unconscious
Another source of influence by the psyche of the medium (animism), in some mediumistic task is through the so-called “unconscious” of the individual.
In the unconscious mind is all that has been repressed or forgotten by the person, with regard to facts, feelings and thoughts that he had in his current life.
Also the memories of past lives are at the unconscious level, the memories of the so-called “intermissive period” (time interval outside of matter, between different incarnations), and everything that the individual experienced outside the body during astral journeys Known as “extraphysical experiences”.
Thus, what is in the unconscious of a sensitive one, can undoubtedly merge with the transmitted mediumistic contents. A good example of this situation is what happens to a medium who receives imbalanced entities. This medium, supposing that in a previous life he died suffocated, by giving passivity to several types of disturbed entities, can often have the sensation of suffocation to “incorporate” suffering beings, because from his unconscious arise the unpleasant perceptions by this type of death . That is, even if the suffering spirits do not have a sense of suffocation, the medium presents this “symptom” animously. In this case, it would be important for the medium to deal with this traumatic issue of his past, for his own benefit, and also to avoid reproducing a totally unnecessary animism in the mediumship situation. I will not dwell here on examples of how the medium’s unconscious can alter a mediumistic message, because the possibilities are many, and are not part of the scope of this work. However, it is relevant to point out that animism can be useful in the mediumistic process, if what comes from the unconscious of the sensitive is constructive. In this case, the psychic forces of the individual will join the contents issued by the communicating entity, in order to achieve a positive goal.

1.3- The attunement between medium and entity
To have a mediumistic work of quality, a good vibratory harmony between the sensitive and the communicating entity is fundamental. Of course, throughout the life of the medium, he goes through fluctuations in his emotional state, which interferes in a good harmony with the spiritual guides. That is, mood factors affect the connection with entities that wish to communicate.
Thus, the lack of a certain constancy of the sensitive, can change somewhat the content of messages passed by the same entity over time. In the periods of more fragile connection with the mentor, the ideal is not to work in a mediocrity way, but rather to rebalance.
However, this problem can be minimized if the medium has psychic contents of quality which can permeate his mediumistic work in a constructive way.
On the other hand, it is common for the sensitive to have spiritual connections with more than one entity that have mediumistic transmission tasks. Thus the fluctuations of the psychic-emotional state of the medium may be useful, since the latter, presenting periods with varied patterns, will provide an opportunity for the communication of entities with different vibrations (according to the greater affinity of the moment). In this context, it is important to emphasize that each spiritual instructor has its function and utility in the diversity of life.
It is also important to point out that the mediumistic development of someone goes through the question of their growth as a human being in search of a greater balance. This occurs concomitantly to the increase of affinity by the entities with whom it has pre-programmed psychic tasks. Therefore, the mediumistic development must occur along with the soul evolution, both being issues that promote a good harmony with the communicating spirits.
Thus, a medium who studies a lot who has no prejudices and who seeks constant self-knowledge probably will not only be a useful instrument for the entities but also a good cooperator in mediumistic works.



Here we come to a point of questioning on how to evaluate the psychic work of a sensitive. In the face of the various variables that interfere with one’s psychic-psychic abilities, how can one understand a certain mediumistic work? In the following we try to answer this question that is not rarely raised by more critical readers. They are right to keep a pointed eye on the mediumistic literature, for having reached a higher degree of maturity or for being naturally more “distrustful”, they require more elements that facilitate greater clarity on this human activity, in which it is not free from Misunderstandings and scams.

2.1- How to read a mediumistic work
Basically it can be affirmed that the reading of a book is mediumistic or it should not always be done under the sieve of reason. There would be no logic in accepting what is written simply because it was published. Therefore a process of “filtering” is fundamental for the reader to critically assimilate what may be useful to him in some way. It is clear that the “filter” that the reader will use is something totally personal and what will be considered good for another will be a nullity. I used the term “filtering” because it provides a very appropriate picture for this question.

I believe that, although we do not recognize the importance of a specific work, when we make a careful evaluation, something is done. In other words, it will not be easy to access the contents of a book and simply conclude that it is despicable by eliminating it altogether. So if we do a conscientious “filtering” we will always get something of value.

2.2- The value of a mediumistic work
A prime consideration in the evaluation of a mediumistic book is to understand that it is worth much more for its content than for the one who signs it. There are mediumistic works in which the spiritual author prefers anonymity but the content speaks for itself evidently demonstrating its value.
On the other hand, from the standpoint of a Universalist Spiritualism, in which we prefer some characteristics of a good mediumistic work are: content that stimulates people to expand horizons and consciousness; Ideas that reduce prejudice; Thoughts that explain the counterproductive side of orthodoxies; And arguments that lead to new learning, avoiding attachments and inducing harmony. In this context we understand that a mediumistic work may have a respectable value with either a small or large dose of animism. For this to happen it is enough that animism is of good quality and obviously that communicating spiritual entity is a harmonious consciousness.

2.3 The evolution of psychic work with a medium
If we observe closely the evolution of the mediumship of a medium, we will note that over time the contents of the books, even if signed by the same spiritual author, may present modifications of style and content, to a greater or lesser degree.
In part one can credit to this fluctuations of the psychic interference of the sensitive in the period of its mediumistic production. Another relevant factor inherent in the medium is the enrichment that passes after performing studies of various types. This can influence his work positively as he acquires new knowledge that helps him in a process of expansion of consciousness. However, although less subject to change of vibratory state, the spiritual author by himself may have been the cause of some change in style and content of the works perhaps attending to needs / objectives that escape our immediate understanding (eg, may have the intention Of reaching a differentiated public in the Earth’s Plan). It is clear that over time both the medium and the communicating entity itself evolve, which is reflected in the quality of the books produced. It is also important to note that according to the passage of time, there is a tendency to improve the connection / tuning between the sensitive and his subtle working partner.
So if we look at the mediumistic production of someone, especially if there is more than one spiritual author involved, we will easily realize works of varied content. And why does this occur? Basically because the reading public is also quite diverse. There are many needs for enlightenment and there are innumerable types of “spiritual hunger”.



1- Write
Writing is pure magic, for it transports part of the soul to the role. And the paper flies, with the strength it has been given, seeking other souls for momentary fusion. Writing is a soul transfusion. Paper is the vehicle. Another soul is the end.
A purpose therefore is the exchange of energies. It is concluded, without further ado, that writing is a sacred act.
However, I am referring to writing with soul, transmitting, with sincerity, what is. Thus, even if one is not very pure, one purifies himself during writing, for a cathartic process is at work. For that, just be sincere. And then, it is easy to understand that writing is the magic of transfusion and purification.
March 6, 2009.

2- The door
I knock on the door. I knock slowly, at first. But, the pace soon increases. Now, I tap with intense vigor. I stop.
I wait in silence, trying to hear anything that denounces the opening of the door. Silence endures. My soul seems to be closed. I knocked on the door of my soul and she did not want to respond. I hit it hard, but the answer does not come.
Why does not my soul want to respond? Why the distance?
Why the seemingly insurmountable obstacle of the closed door?
But not! I do not feel like breaking the door. I know it can not be opened in this way. It needs to open, without even creaking hinges and letting the light pass in the natural rhythm of life.
I would like to understand this rhythm!
If I understood, the door would already be open. And she would be letting a wonderful light flow. A light that does not dazzle! A light that illuminates with pleasant heat. It is the light of the soul! The glow itself that I can only glimpse through the narrow gaps of the closed door.
But, I know the door will open. I hear the footsteps of my soul, approaching on the other side of the door. Just wait.
The merger is approaching …
March 6, 2009.

3- Greenhouse plant
I do not want to be like a greenhouse plant!
A greenhouse plant, despite receiving a number of special care, can not grow much. It is bounded by a vase and the roof of the greenhouse. Its roots will never be deep, nor will its branches lift the sky freely.
However, to be like a leafy tree, free in nature, one must accept and face the wind of storms, the abrasive heat of the summer sun, the lack or excess of water, in short, the world’s inclemencies.
This is the price of being free!
Sometimes it misses a cozy corner but how often does a place like this become a prison?
Receive everything painstakingly as a greenhouse plant atrophies the soul.
The little plant will never be a tree, as the child will never become a man.
May the storms of life come!
March 08, 2009.

4- Recurrences
Even if you do not like it, life offers us pain and tension.
It is up to us to transform pains into flowers and tension into understanding.
Accepting certain limitations is wisdom, for often what the intellect thinks it has understood, but the soul has not yet assimilated.
Understanding is different from practicing, but life is a great opportunity to put into practice everything that we imagine we have understood.
With every failure, every slip, we have a good warning for what we have not yet assimilated.
Repentance and frustration are natural and useful reactions, but they should not be prolonged.
Better to regain consciousness about the disharmony that keeps coming back from time to time.
So life and time are good allies.
The pain is nothing more than that new opportunity that arises.
How beautiful life is, despite its gray hues!
How useful are time and its recurrences, despite their pastel tones.
On this, perhaps the Master of Assisi would say: thank you Sister Vida, thank you Brother Tempo. Thank you to Sorrowful pain, thank you to the Storm for every wind. Thank you Brother Sun, but also thank you Sister Rain.
Thank you to Solitude who leaves me alone, to meditate in peace, without any bitterness.
March 10, 2009.

5. Stiffness
Rigidity does not match life!
In the vegetable kingdom we have the example of the old trees. They have thick trunks, which break during the storm.
But the flexible bamboo surpasses the winds and lives on.
In the human context it is not difficult to remember that a dead body is coldly rigid.
Men have rigidity as a rule, with the exception of honorable exceptions. They, when they firm their opinion, are harder than rock, only provoking a split.
There is inflexibility in politics as in religion, in small groups as in the multitude, in the tiny isolated country as in the great nation.
Poor man who made rigidity his standard of action, because he does not think through the brain, nor does he feel with the heart.
Stiffness in excess is true misery. Flexibility is life and transformation.
The rigid boast of his firmness, but he forgets that soon the ground will open to swallow his coffin.
And his soul will not be light!
She will be caught by the force of gravitation, where she is chained to his rigid opinion.
March 12, 2009

6- The middle path
The middle way! What a desirable goal!
I look for the middle way, but my legs wobble like the members of a drunk.
I do not yet have the skill to follow the straight road, which I understand to be the middle way.
My soul oscillates between impulsiveness and recollection, seeking to understand and practice the discovery of the Buddha.
However, I have hopes of finding the way to tread the middle way, without so many disappointments and without so much delay.
I also believe that it will probably not be a journey with the ideal balance. But, I foresee that my walk will soon be very different from the drunken walk.
I see that the road is well marked, for I no longer only see with material eyes. So maybe my path is not exactly the middle one yet, but I plan to tread it without fear.
March 13, 2009.

7- Narrow corridors
Sometimes life’s paths become narrow corridors. In these moments, when the individual struggles a lot, he ends up hurting himself. He thinks that everything from that moment on will be limited. He sits in a prison.
However, if he looks more closely at the narrow corridor walls, he will understand that life sends him a message. Everything conspires to pay attention to certain questions. If he were out in the open, or walking long roads, he would not notice important points to understand and transform. He would be distracted by the vastness of the landscape.
Therefore, the narrow aisle is needed to focus on something that needs to be improved. At first, it’s unpleasant. But if instead of rejecting the situation, accepting it seeking understanding, soon the corridor will be behind. There will be a spacious room or an easy way to go.
The more narrow corridors are rejected, the longer they often stretch, occupying much of the trajectory of a life.
March 14, 2009.


8- The table of life
Playing the struggles of living is a challenge.
When one thinks that the lesson has been learned, there is life doubting. Then comes the old situation that afflicts or disharmonizes, so that, once again, one can prove that the problem has been overcome.
It is a seemingly simplistic method of repetition.
Life promotes as many repetitions as necessary for the individual to test what he has learned, transformed, or perfected. It’s the old board-action method in action! Repeat the lesson until it is “on the tip of your tongue.” Sometimes repetition is camouflaged, but to the good observer she can not hide.
Thus, I understand that the best way to act is to face the lesson that comes back, as a learning necessary for the soul. It’s best to do it before we become like the lazy student who finds it all boring.
Only in this way do dreams come true …
March 17, 2009.

9- Light Steps
To walk the roads of life with light steps, one must have wisdom.
Usually we step hard, making a lot of noise with each step. We are noisy beings!
Although we pay attention for moments, trying to tread lightly the path, in a short time we are already stamping our feet on the ground, as if we were in a march of war.
For very little, we make loud noises. We are noisy,
We complain, we fight, anyway, we are parents and children of the din.
Gentleness is still a distant goal. We just rehearsed moments of serenity.
One day I will tread lightly, even in the midst of the whirlwind of life.
I will not be perceived. Although visible, I will be invisible.
My voice will be as serene, functional, and gentle breathing.
No one will hear my footsteps, which will be confused with the Great Silence.
March 23, 2009.

10- See with other eyes
Often we see a fact with eyes of doubt, with eyes of criticism, with prejudiced eyes.
So we judge, discredit and even disrespect.
It is not uncommon for us to see many defects in the next, but we often do not realize that we easily identify in others what we have to a greater or lesser extent within us.
How difficult is self-criticism and the absolved look! How easy it is to point out something that we would not like you to point at us.
It is more comfortable to be in the role of judge than of defendant, especially when the “defendant” does not even know that he is being tried by someone.
To look at is an instinctive act that has been developed for many ages.
Maybe it’s time to learn to see with other eyes …
March 23, 2009.

11- Gratitude
We often forget to thank.
If we are born, it is because someone allowed and endured with at least a minimum of balance a long period of gestation.
If we had a residence with reasonable conditions of shelter, it is because someone worked diligently for us.
If we eat, drink and grow healthily, it is because someone cared for us.
If we had the necessary affection for good psychic and emotional development, it is because someone loved us.
If we study and become intellectually robust, it is because many have collaborated extensively with our learning.
So it’s not fair to forget to be grateful.
Even if we can not thank directly those who have given us support, for whatever reason, we can collaborate with others who are in need. This is gratitude to life. There is no reason to be arrogant for the material wealth or intelligence we believe we have. No one comes to the top alone. We all need them all.
Who knows how to be grateful understands life, and life gives back to it with abundance.
March 24, 2009.

12- Heart in action
The beggars hold out their Hands!
Hungry mouths yearn for food, but the soul has parched breasts.
The soul can not give what it does not have!
What learning is behind the hunger for solidarity and love?
It is necessary to give to receive, said a master of superior understanding.
You have to take the first step!
It takes a divine impulsivity, for the development of the divine itself.
Unlike the impulsiveness of throwing the first stone, it is better to have the impulse to lay the foundation stone of love. On this rock will rise an immaterial but deeply palpable church: the Church of the Acting Heart!
This is an institution that only works well when in full swing. Love is worthless, if it lodges in a lazy heart, that only dreams.
With the heart in action, there will be no begging hands, no hungry mouths, no souls with parched breasts!
March 26, 2009.

13- At the top of the mountain
On the mountain of my fate, I place great hopes. I foresee pure air, silence for the soul, and the green expanse as horizon.
Up there, my soul can fly. Even bound to a body of flesh, my soul can fly!
I can hear birds singing and smell the flowers. I can already see a colorful and active fauna, wasting vital tonus.
I sense the integration, there, high on the mountain. I know that the climb should not be too easy, but focusing on the final goal, no effort will be excessive.
The burden will be light. The ascent of the mountain will be like the flow of a sacred river, and there, there will be the crowning of a life of persistent pursuit.
There will certainly be scars acquired in moments of internal and external scrubs, but at least my face will be gleaming with joy and self-realization. So will be. So it is.
March 30, 2009.

14- Maturity
The ways of life are complex.
When we believe that we are seeing them well, and understanding where they begin and where they end, we are faced with the mists of perplexity.
Even when we “hit” it, we can see that the “hit” was only relative. This is when the human condition becomes evident.
Then we find that the tool of the intellect is limited, and that the accuracy of the soul’s perceptions is restricted. In the same proportion as we know the laws of the universe, our vision of the outer and inner world is established.
We’re still like recent litter kittens! Some, with their eyes closed, they hit their heads.
Others, a few, already have their eyes open, but still, they hit their heads.
It is necessary to mature!
However, maturity only comes with time …
April 6, 2009.

15- Purify
Leak! Dense energy leaks like molten lead!
Find another center of gravity. Flow! Leave my vase empty!
Better a hollow, light vessel than a vase filled with density!
An empty vase can at least save, if not pure water or valuable wine, the sweet scent of perfume that is gone.
That’s why it leaks! Let it flow to the last drop of unconscious moods, so that emptiness can exist.
May the cleansing be done to the true end!
And only then will there be a beginning. A new beginning!
This is the end to which I am destined, at this moment the gut of purification required. And in this beginning of emptiness, I begin to make a valid poetry.
Poetry is the scent one seeks, in the long cycles of an old life.
Poor are those who wander, without understanding that without poetry life is empty.
We live to produce some melody, amid the noise, amid the disharmony.
From the brute force of wild nature comes true joy: listening to song, instead of moaning; Feel the sweetness of honey, where there is bitterness of gall;
See the light, behind the dark walls of the sky.
June 29, 2009.

16- Willingness to understand
When one wants to understand, a point is a letter; A letter is a phrase; A sentence is a paragraph; A paragraph is a book; And a book is a lifetime.
When there is no interest in understanding, a complete life is less than an old, outdated book. A book is worth less than a paragraph; A paragraph does not have the value of a single sentence; A phrase means less than a word; A word is like a solitary letter; And a letter is more indecipherable than a point.
It all depends on wanting!
When one really wants to understand, even in the midst of darkness, one has the necessary enlightenment.
June 29, 2009.

17- The value of the sacrifice
What is the value of a soul that cries?
It is worth all those who can drink from her tears.
How much is a bleeding soul worth?
It is worth by the consciential awakening of those who stain with her blood.
Such is the value of a soul in true sacrifice. That sacrifice that rises above purely human values, being, only, giving oneself for love.
True sacrifice does not need to have the height of a Calvary mount, and even can be realized every day, within the conscience of each one.
One can prune the soul itself, which weeps and bleeds, so that it can flourish further.
This pruning, therefore, is not simply castration. It is like the rough stone carving, which will bring forth a hidden, and often unexpected, glow.
Therefore, when there come some tears and small bleeds, as well as pruning and scraping, let us cry with joy, as much as we can, in every moment.

June 29, 2009.

18- The first step
How he suffers, he who does not know his divine origin!
Lost lies between his feelings, spinning between doubts and revolts.
It is as if he were detained, in a house with closed doors and windows.
His world is limited to lifeless walls.
There are no horizons. There is no heaven. There is no light. There is no pure air, which sustains living.
Without the divine breath, whose flow was limited by the self, which is constricted, there is no good prospect later. Everything is small and stingy.
But let a crack be opened! The light of hope soon penetrates, in the right direction. And with it, new airs, to a new vigor. Everything depends on the will, through a flexible judgment.
Who seeks finds! Who knocks on the door, finds an answer!
Therefore, new space is opened. To do this, just take the first step …
July 2, 2009.
19- Essence
What is the value of rhyme and metrics, if the legitimate content of the soul is lacking? Of what is the farcical and the technical, if it lacks the breath that moves the worlds?
Essence! Beautiful word that translates the heart, and that rhymes with conscience!
Certainly a rhyme of coherence, because if there is no emanating center, there is only an empty shell.
All writing, all poetry has to have essence! Every speech, every prayer has to have a soul!
Otherwise, we only play masks without the actor. And the mask, without the artist, is just an object worthless.
In the journey we take, we have to emanate essence.
Only then will we stop being puppets, to become pilgrims.
At first, we will act without good experience, like young boys. But one day we will reach a fine degree of excellence.
July 07, 2009
20- Walkers
There are many roads in life!
The good walker pays attention to his path. Concentrate on it and do the best. It may take time, but he reaches his destination.
But the errant walker walks down his road, watching the others. When he least expects it, he is already following strange steps to his essence. He is then confused and full of incoherence.
In reality he does not walk, but just wanders. In this path, which is obscure, he does not see his goal, feeling lost.
Only after considerable weariness does he sit and meditate, although still stunned. Finally he realizes that he must return to the original road. That which combines, in his present stage, with his immortal soul. And after all, he resumes his journey.
Despite tired, regain the confidence that renews his energies.
This walker is no longer errant.
July 07, 2009.
21- The Seesaw of Life
Material life is a seesaw.
One day if it’s on the top, the other on the bottom.
Many are discouraged by this characteristic of life, indulging in a kind of doldrums, after so many sudden swings.
They do not understand that, until some balance is achieved, some skills need to be developed.
Perhaps a good way to live the most intense phases of seesaw, is to use a certain childish innocence, taking advantage of the “joke” of the moment.
Better to laugh at the rise and fall of the seesaw of life, than to get bored or depressed.
Thus, at certain times, acting like a child to have fun is an attitude full of wisdom …
July 9, 2009.
22- Fine tuning the soul
The music that touches my soul does not yet have constant harmony.
Over and over again, there are dissonant sounds.
It is in these moments, not very pleasant, but extremely useful, that I realize how much I have to adjust the strings of my soul, tuning the instrument that I am in the cosmic orchestra.
I do not intend to compromise the divine symphony! I wish to be a good instrument, to collaborate with Universal Harmony.
So, at each dissonant moment, I stop and seek tuning, soon returning to persevering training. It does not matter if the adjustment takes a day, an hour or an instant. What I know, is that sincere and constant dedication bears good fruit.
So just proceed with soul purity and infant energy …
July 14, 2009.
23- Living is poetry
To write a poetry, rhymed or not, one have to make oneself empty. It is necessary to practice the art of emptying oneself.
To empty oneself, one must exercise detachment from one’s own preoccupations.
Then, and only then, is the possibility allowed to fill the soul with a pure feeling.
This feeling, fulfilled, transformed and finally shaped by the soul that welcomed it, materializes in the role with a particular brightness. It is the brightness of the soul to manifest, which creates from a matrix, transmuting ore into metal, stones under construction, hope in song.
Thus, I learn in the day-to-day, leaving aside the pettiness of worldly concerns, giving way to emptiness to settle.
Then I allow myself to fill with legitimate feeling and inspiration, aspiring to more than narrow and mere repetition.
So I find that living is wonderful!
Just know how to live …
July 26, 2009.
24- Let us be the bridge
Communication between us seems to be a difficult problem. Generally we project in the like, the feelings that still live in our soul, like the vanity, the pettiness and the envy, believing that the other plans something against us.
Thus, true communication is full of noise, far from being clean and crystal clear. It is often believed that there is a second intention, behind the written or spoken word. Communicating, then, rarely means understanding. It is easy to see an abyss between those who try.
What would be the solution to this problem? If there is a gap and, at the same time, an abyss between the parts, why not make a bridge?
Well, to materialize it, resources are needed. In this case, as we speak of a virtual bridge, the resources of goodwill and a certain amount of humility suffice, perhaps adding a bit of intelligence.
In cases of ineffective communication, at least one of the interlocutors should be the bridge itself.
If the language in use is not accepted, one must use the good will to change it, after a fundamental exercise of humility. If we add to it a little of the temper of intelligence, we will have an adequate communication, that is, with understanding.
So if there is an abyss, let us be the bridge …
July 26, 2009.
25- Sunset
When I watch a sunset, with its beautiful variegated colors that evolve into the gloom, I realize that it is reflected in my spiritual retina, waking up memories of the past that are still present.
As the sun goes down and the shadows rise, through taciturn tones, I breathe an atmosphere that is gone, but still lives in me. Agreement for feelings and memories. Dreams emerge and I become almost ecstatic. I realize that I am eternal. My pilgrim essence imposes itself, in these moments, on the bark of the earthly personality.
I’m not a hollow tree trunk! I have perennial sap that sustains my being.
The cries of pain and mockery of the earth do not affect me.
They are just like distant noises that make up the environment.
The battle of material life sounds to me like a play, which has more value for the learning that is assimilated than for the acts and events themselves.
I am in earthly life, but at the same time I hover over it.
I live and breathe, but at every moment I am the deep silence.
July 27, 2009.
26- Extending Horizons
Close is the vision of one who holds attachments. Cling to the rock, which is already rolling down the mountain. He stands on top of the tree, barely supported by rotting roots. He prefers to sink with the ship, although the water has already flooded.
Narrow is the vision of the one who, in search of fleeting pleasure, insists on nourishing sensations. He does not understand that the soul needs true food, while he tries to sate it only with food. He does not realize that corporeal sensations are fleeting pleasure, and that the soul cries out for something more.

Poor human being who is conditioned to animality, keeping himself in an ignorant poverty, a reflection of the narrowness of vision, for sure.

Just let go of the bonds of attachment! Just try the new one with a spirit of innocence! Thus limited vision gives way to comprehensiveness. And with new breath to inflate the sails of the soul, like a ship that comes out of the lean bay, it reaches, at last, the great sea…
July 30, 2009.

27- Exposed metals
The metals are exposed!
Its performance is felt far away. It screams and make you suffer.
Suffering is instantaneous, but it has a later effect that continues …
These metals that make human blood pour are the violence that dwells in
each person. Therefore, in our world, metals have such intense and persistent strength.
In the same way, voices that should be very human, have extremely metallic timbres.
These voices do not bleed the blood, but they also hurt deeply. Metal words promote pain in an instant, with corresponding lasting effect, after being fired.

Often, a word of iron or steel keeps ticking for a long time, after it has been issued.
Thus, I have tried to observe the metallic aspects of my being. Some are hidden. Others are exposed. Still others appear and disappear like the sun in a well-demarcated spring-sunset cycle. I need to slow down the metallic timbre of my voice. The sound that my soul produces must be more subtle.
Only in this way will it contribute better to the symphony of life …
August 07, 2009.
28- Wheels of Life
Life is like a wheel! Most of the time it’s spinning.
Movement is a fundamental characteristic of living, but sometimes it is parked for a necessary moment of reflection.
Then, inexorably, the action is pushed once again …
At certain times, life is like a toy wheel, presenting irregular movements. There is no predictable pace and flexibility is required.
During other situations, one lives like the wheels of a racing car. Speed ​​is the key, with strong arms at the wheel and constant attention.
At certain times, life is like a tractor wheel. That’s when we need to accept a slow cadence, developing patience.
At certain times, life turns like a roller. In these times, courage and perseverance are essential to withstand pressures.
To be able to adapt to the rhythms of the various wheels of life is something intelligent.
To participate in every rhythm, with serenity, is wisdom!
August 19, 2009.
29- Body and soul
Body and soul are dichotomies in the ways of life.
Often the body is pure tiredness, while the soul keeps enthusiasm for manifesting itself.
The body groans as the soul sings.
The body weeps with pain, but the soul weeps with joy.
In this situation, the physical machine looks like a pale ghost, before the divine essence, strong of force.
And then, the body begs for moments of rest for the soul, which insists on working. The soul responds that it can yield more. There is a deadlock, and therefore an agreement is necessary. Where will the break-even point be? Silence is made and endures … There is no easy answer to be gained.
Only by treading the roads of life, amid the density of matter, and under the impulses of the soul, is a solution found. The exact answer is individual and nontransferable, varying according to the nuances of the journey.
August 20, 2009.
30- Permanence
The pain that anguishes is a brief wind that does not shake the rock.
Lack of perspective is a foolish illusion on the horizon of infinity.
Hatred is like a tiny sob amid the chords of the divine symphony.
Volatile emotions can not shake the permanent.
My essence is permanent!
I feel that both the light of the stars and the cosmic dust are parts of my being.
What fills the universe is the essence of my consciousness. I am the being and the non-being, in a fusion of perfect intelligence.
The shallow and the bottom belong to my deepest being. The voice and the silence dwell in my soul. Both speak and quiet at the precise moment.
Those who think to disturb, are, to me, softly mumble.
Those who think they are enemies are God in action, impelling me to create and recreate.
So I kiss the ethereal mouth that curses me, and I smell the aroma of good renewal. I am grateful, for I have been helped to understand that the Divinity manifests itself in infinite forms.
And with this blessed apprenticeship, I can only thank from the depths of my soul, saying: – calm down!
The hour of awakening has arrived …
August 24, 2009
31- Childbirth
Contractions! Acute pain that has a beginning, but seems to have no end.
Illusion! What pain are you talking about? Is it the body that groans and slips into feverish insomnia?
No! All illusion! And when his mouth has opened in search of water, he realizes that he is no longer thirsty.
What pain that moaned, if now there is only peace reflected in the wall mirror?
Now, another dream! A brief dream announcing the contractions of a divine birth. And a lighter soul is born, who loses the coarse bonds with the gross land.
Seize the moment and listen! The wings that beat are still fragile, but gradually gain strength in the quest for the infinite.
This force is the inspiration, which raises flights to well away from the ground.
Poor insecure souls, who still cling to the depths of the dark earth!
Why not leave behind immature illusions, and develop wings?
Only then will the contractions be brief and ignorant.
And childbirth will flow like the great river of life, which does not stop with obstacles …
August 24, 2009.
32- Sleep
Sleep is coming.
I release myself from the light of the waking, to penetrate into the fertile darkness of the unconscious. It is from this that the basis for harmony is made.
So, with pleasant surrender, I let myself be carried in the arms of deep sleep, which brings the restorative breeze. And I’ll tell her when the time comes: look, breeze!
You must repair me! Feed my soul that is thirsting for vigor, as far as the farmer, tired, seeks clean and soft bed. Make reparation in my soul, thirsting for harmony, and leave no scar!
That tomorrow, I have a powerful driving force!
May I, in the midst of the strangleholds of belligerent matter, fulfill my end well.
Restful sleep and friend, do with me what you should do.
It takes my soul to the redo. And that she is, again, nourished to contentment. In this way, I commit myself to use the time to serve well, and learn to transcend …
August 24, 2009.
33- See, choose and act
Life limits, it offers obstacles. Compresses and narrows the passages. And on the ground there are rocks that make them bump, or slime that induces them to slip. Along the way, walking quickly or slowly, there are illusions to divert us …
But, much depends on the look. Everything can be worsened by a pessimistic view.
If I see with eyes full of tears, a wide span looks like narrow hallway.
If I look with half-closed eyes, the darkness advances through the light.
However, the power of choice is for each one. If a bitter situation prevails, we can decide how to see it and how to act before it. Either we put ourselves in the position of mere victim, accommodating ourselves and feeding the suffering, or we act
Legitimately and courageously in terms of a solution.
The type of look, the choice itself, and the direction of action are individual.
If you were one-eyed, why so much lament? Better to see well from the view that was left. If you lost a leg, why stay seated? More advantageous is to take crutches and march towards life.
It depends on each one …
August 31, 2009.
34- Self-sustaining life
The body cracks like a machine without oil.
The work continues, for the spirit pushes it forward. One and a half moans of suffering muscles arise, waiting for a rest that does not arrive.
The spirit, feverish, only sees the goal to achieve. Ignore, manly, that there is limit to everything. Even the altruistic task, in this dense and ancient world, lacks certain prudence. The purity of innocence is not very useful if it is not self-sustaining. What is the use of acting in an apparently restless way if, after a little while, the body screams, begging for peace?
Even if one wishes to be deaf, one must hear the cries of the physical vessel. Otherwise, one arrives at the absurdity of a forced “paralytic” period.
That’s what many people are saying about using the environment. But sustainable must also be the action with the body itself, since it is the nature closest to us.
We need to expand the concept of ecology!
If we learn to live in harmony with our corporeal nature, it will extend to the environment that surrounds us.
Education begins at home.
September 2, 2009.
35- Internal flame
Shadows flutter on the ground as the sun sets on the horizon. Shadows rise in the soul, when the light of consciousness ceases to shine.
You must keep the inner flame burning!
In this way the vicinity will be illuminated, allowing a reasonable visibility, even if you have some lanes depenumbra.
So when each one keeps his private flame crackling, it does not matter if the sun sets on the horizon. The fundamental problem is the imminence of the inner night, for the inattentive in the light itself …
If there is darkness in the soul, one must pick up the dry twigs of dismay, sorrow, and hopelessness, and burn them in a bonfire in great amusement.
If the inner fire is not the best, if it does not burn with ardor, let it have at least light equivalent to that of a candle.
Thus, it will be possible to see every stone in the path …
September 08, 2009
36- Fear of making mistakes
The fear of error paralyzes. Many, for fear of failing, avoid action, so deceive themselves deeply. This is called the default error. Those who omit to live, trying to prevent possible failures, are already wrong. They stop exercising, fail to test their strengths and abilities. They forget that, falling, they often learn not to stumble more.
Also, whenever someone falls, they learn to lift.
So, why are you so afraid of failing? Was it fear of being appointed? Or would it be repulsion in hurting pride itself?
In fact, it does not matter what the answers are. What is worth more is to live, with the courage to try, honestly, to hit.
When you live and act, respecting your neighbor and yourself, a mistake is a success.
What is apparently a failure, as it ripens under the influence of time, becomes a path to harmony.
September 10, 2009.
37- Knowing how to die
For many generations the murderous man. And he automatically kills anything that appears to be a threat, or that simply displeases him.
It is much easier to “eliminate” what is in the external world, allowing Him to forget the inconsistencies that inhabit his inner world.
Why not let that part of being that is clinging to arrogance, pettiness, and fear die? Why not let unsound stubbornness, sick vanity, or pride die?
We must know how to die!
And this dying is not simply elimination or annulment, but a transformative process, where, for example, the death of stubbornness without logic gives way to perseverance, or arrogance leaves existence giving way to justice. Therefore, to know how to die is to practice the so-called “good death”. But to practice this art, it is fundamental to exercise Life.
Exercising living is not basically understanding the theory on the path, but, in fact, treading the road, leaving aside what makes walking difficult.
September 13, 2009.
38- Listening and seeing beyond
Almost midnight!
It is easy to hear the silence, which is only interrupted by little common sounds. The engine of the refrigerator, a faint clatter of glass from the window, the snoring of someone sleeping … I then perceive the value of silence and solitude for a reflective moment. This moment soon becomes contemplative.
It is possible to note, in this state, the beauty that is in the things that are generally judged insignificant.
There is beauty in the breeze that knocks on the window glass. There is a peculiar grace in the gecko that wanders on the wall. It is possible to feel the Harmony, which permeates Life in the smallest details.
As you keep your eyes fixed on the old wooden shelf, you can almost see that it is not a dead piece, but rather that the particles that form it in the dimension of matter also vibrate as pure energy. And behind this energy field, it is not difficult to realize that there is a Computer Power. Chaos does not exist. Everything is Harmony, even the wind that stirs everything.
Movement and paralysis are faces of the same coin, as are strength and mildness, like moisture and dryness, on a clear day or a dark night.
September 14, 2009.
39. The Selves and God
The human being deeply cries out his frustrations, wounded pride and unadulterated vanity. It is when man becomes excessively trapped in his earthly personality, forgetting his divine potentials. He feels badly loved because he really does not love himself. He is adulterated in the purpose of harmony, for in not liking himself, he does not love others either.
And he complains, making his journey as a walk in alley full of mud. Jamming and screams! He cries out for deliverance from the chains he himself created.
So at this very moment, it’s best to shut up and listen …
After expectant times, someone calls. It is the core to emerge from insane night. Though flickering, lights of understanding emerge. It is consciousness breaking the veil of illusion. It is already possible to see that the Divinity is in everyone, and therefore each deserves respect.
The various, infinite selves, which inhabit the universe, are part of the One.
Thus, all selves need to live in the Harmony of God.
September 14, 2009.
41- Wind
To let the mind loose, in the wind, is to surrender it to God under its breath. It is a continuous and pleasurable flow. It’s like the wind itself! Simply an energy that flows, without exact intent.
It is in these moments when the mind is left loose, that poetry arises. Everything becomes poetry, like a cup that overflows, bubbling with joy.
And I ask: – wind, you are the messenger of whom? Where does it come from, bringing my mind, rhymes that do not hide?
For a brief time, I have silence in response.
But soon, like a stone rolling on a steep slope, new inspiration comes, as if it were imposed on me. I do not know where it comes from or who, but the poetry, from me, takes hold. Better not to resist the energy of this wind, for all that is dammed,
Soon yields broken. My tired body then lets the poetry flow …
September 16, 2009
42- Artimanhas
Life is an art! An art, full of whining!
So many simple details and nuances, that they tricked from children to old elders. What is a joy becomes a trap, while suffering brings growth.
Peace can be stagnation, and agitation ends up paralyzing fatigue.
Tiredness induces meditation, which generates wisdom.
Unshared wisdom is practically in vain.
And then? How to live life, if it deceives us at every turn or corner?
Is it to live suspicious?
Better not, for it is the life that teaches. But what is the key to good sina?
It is learning to live with wise science, which is living with awareness. It is knowing how to walk awake, to each path, shortcut or alley, seeing with the heart, without leaving reason aside. That is, it is an accomplishment that borders on the ruse, because it is necessary to be firm, but flexible; Strong and also soft; Now practical, now idealistic.
It is necessary to navigate, according to the currents of the sea of ​​life.
September 16, 2009.
43- Beauty
Beauty! Ah! The beauty! So sung in its facet of narrowness, which borders on the repetitive. This quality should not be limited to forms and colors which, in fact, basically stimulate the senses.
Beauty is much more!
There is beauty in old age sober and wise, as in the dignity of those who suffer in peace.
There is beauty in the simplicity of the people of the country, as in the sincerity of those who have not yet reached the bottom of the well. The beautiful is not only in a face and in its symmetrical lines, but also in the face morphetica that, nevertheless, maintains the
Glow of the look. Just watch carefully …
And the nature? How many examples of beauty!
However, it is important to point out that what escapes standards also holds charm. In a puddle of mud can the sun reflect.
The blue of the sky, hidden by a gray veil, brings the regenerating rain, which, by transforming force, causes the green to sprout on land before desolate.
So beauty and beauty, in man or in nature, depends on who sees …
September 23, 2009.
44- Virtuous Cycle
Words are like colors! If well matched, they are well finished art.
However, technique, rhyme, and metrics are not enough. Every word, phrase or text must have a true meaning, which is the essence of the soul of the writer. Thus, this art is like a prayer, which, with its particular tuning fork, will vibrate the intimate strings of another living.
Then the stream of reading expands, becoming a silent symphony, but perfectly audible by every sentient soul. It is a mysterious but glorious communication, from soul to soul. And it echoes, bringing a good feeling, which is the solidarity of sharing.
One day she gives and the other day she receives.
One day she reads and the other she writes. It is a virtuous cycle where everyone wins.
It is like love that when it divides, it multiplies.
It only expands and never shrinks.
It is something that is not explained, but feels and welcomes.
September 23, 2009.

Last words

On September 17, 2010, after entering page 30 of this book (message number 20 – “Walkers”) I had a sudden desire to write, because a poem appeared spontaneously in my mind. Someone, an entity with quite familiar energy, told me something. Soon I picked up a sheet, running seven interestingly flowing blocks. After finishing them, I evaluated the content, considering its whole, and realizing that I had been given a poetic message, which gave a very coherent closing for this work.
I recognized the spiritual author, though he left no signature recommendation. I respected the silence of the moment, and now, as the silence still lingers on the authorship, I just offer the last message of the e-book “Perceptions”, in the sequence. I only add, at last, a thanks to the kindness of the invisible friend, for having shared this content as relevant as it is profound.

Inner journey


Where do our perceptions lead us?
Is it for a path of value?
Is it for the route of confused emotions?
No! It’s for legitimate inner journey!
And on this individual trip,
That each one should have the courage to do,
One may find the immortal soul itself,
With all the strength of Being.
So in this somewhat unpretentious book,
Maybe we collaborated
With a precious goal:
Has self-knowledge been stimulated?
We hope so,
In this Divine Rotation.
But remember that is not the end!
It’s just the beginning of a time-consuming work.
A work of many lives,
Where each is a chapter.
Is right! There will be some wounds!
And when will the epilogue be?
This is a question without a prompt answer.
Still a mystery of consciousness.
A lot of people do not really like it,
But it is necessary to delve into its very essence.
Only then will it be possible to understand
The fullness of immanence
And the realization of Being,
On a path of self-transcendence.
Author: Pablo de Salamanca
Photo: Theodora

Who was Judas?

Jesus said to them, “How do you know me? Truly [I] say to you, no generation of the people that are among you will know me.”
Knowing that Judas was reflecting upon something that was exalted, Jesus said to him, “Step away from the others and I shall tell you the mysteries of the kingdom. It is possible for you to reach it, but you will grieve a great deal. The Gospel of Judas
Author: Ana Paula Chinelli

This is the last word about Judas Iscariot: he did not betray Jesus. It is not necessarily the true or the correct. But it is the latest version of the most controversial story of Christianity. The revelation is part of a manuscript written about 1,700 years ago and spent most of that time lost in a cave in the Egyptian desert. Written in Coptic, the language used in the writing of manuscripts in ancient Egypt, the text leaves no doubt about the secrets it promises to reveal. In the line that opens the first of the 13 sheets found is highlighted: Gospel of Judas.

The translation of the manuscript was presented in April after 5 years of work. Authentication, restoration, and decryption were done by the Swiss Mecenas Foundation and hosted by the National Geographic Society. The result has left historians and archaeologists euphoric. After all, discoveries like these are rare and have few precedents – in terms of historical value, the gospel can be compared to the encounter of the Dead Sea Scrolls in 1947 that brought us the earliest known Bible, or the Nag Hammadi Manuscripts, In 1948, which revealed to the world the existence of the apocryphal gospels. Together, all these texts are allowing researchers to reconstruct the history of the birth of religion that has more believers in the world. “For 2,000 years we believe that the only sources of the life of Jesus were the four canonical gospels: Matthew, Mark, Luke and John. But for the last 50 years we have seen that they are only a small example among various texts that were Written in the first centuries after the crucifixion, “says Elaine Pagels, a professor of religion at Princeton University.

Not that the Gospel of Judas was exactly a stranger. Scholars of the religion already knew of its existence because of a letter written in AD 178 by the then bishop of Lyon, Saint Irenaeus – the man who decided that only the gospels of Matthew, Mark, Luke and John would enter the Bible. In his text, Irenaeus nominally cited the Gospel of Judas in the midst of other texts that displeased him by the “heretical” content.

The newly translated manuscript states that the only apostle to understand the full meaning of the teachings of Jesus was Judas. He himself, the man whose doll is beaten annually on the Brazilian Easter .. The definitive synonym of betrayal. And, like it or not, the last chance to review this stigma over the apostle is the gospel. “We are unaware of any other document that relates the life of Judas,” says Stephen Emmel, a professor of Coptic studies at the University of Münster, Germany, and one of the earliest scholars to contact the manuscript. We are, therefore, before the last word about Judas Iscariot.


Judas Tree – Painted on Kloster Bad Wimpfen, Germany 2016

Judas is a character without history. With the exception of 15 quotations in the canonical gospels and a few others in the Acts of the Apostles, there are almost no records of his past before he met Jesus. Unlike apostles like Peter, who was a fisherman, or the tax collector Matthew, the Bible does not tell where he came from or how he earned his living. A silence that does not come as a surprise. “Little is known about Judas because the Gospels had no commitment to history. They were just texts to guide Christians and pass on the teachings of Jesus, “says Gabriele Cornelli, Ph.D. in religious sciences at the Methodist University of São Paulo. And the official orientation was always clear: Judas was the villain. And that’s it.

End point for the faithful, of course. For researchers, this is just the starting point for questions that have never been answered. Some of them: Like the other 11 apostles, did Judas also have a group of followers? Who were they? Is there any legacy of your own for Christianity? What was his relationship with Jesus? Was Judas really the villain painted by the Bible? The answers, like much of the history of the birth of Christianity, are more hypothesized than facts. It is believed, for example, that Judas was some sort of outsider among Jesus’ closest followers. His surname, Iscariot, is probably an indication of the city in which he was born: Cariotes, or Kerioth, or something very close to it – the village was never precisely located. It is known that the hamlet was near Hebron, an important urban area in southern Judea. But that was about five days’ journey from Galilee, a region that was home to the heart of the religion that was born, where Jesus and his 11 other apostles lived (see map in the chart above).

And what does it mean? That Judas may have been a very important figure for Jesus. It was up to him to take the preaching to the people of Judea. And that was no small thing. Living in the then main political and economic center of what is now Israel, the inhabitants of the region believed to be intellectually superior to the Galilean residents, considered rustic and backward, almost backwoods. The fact that Judas, a local, speak well of Jesus may have helped open the gates of the region to the foreign leader. “The existence of a Gospel of Judas leads one to believe that he had followers and makes us suppose that he had a strong influence in Judea,” says Emmel.

To understand how Judas could have an “area of ​​influence” one must know the structure of the group of followers that Jesus had around him. They were divided into 3 circles. In the farthest distance, the listeners stayed. They were all over the Jewish territory and did not follow Jesus, but they were sympathetic to his preaching. In the second group were the disciples, about 70 people who followed the master, listened to his speeches, announced their arrival in the cities, preached in his name, but had no commitment to Jesus. It was from this group that he chose 12 men whom he called apostles (messengers, in Greek). They formed the third group and were the most faithful. The brothers Peter and Andrew, James and John, Philip, Bartholomew, Thomas, Matthew, James (who was Jesus’ cousin), Judas Thaddeus, Simon and Judas Iscariot were part of this central nucleus. “Jesus and the apostles had a relationship of deep respect and friendship,” says historian João de Araújo.

In this group, some had definite roles. According to the Bible, it was up to Judas to administer the money collected during preaching – a function that suggests Jesus’ confidence (but which may never have existed, being added only to reinforce his affection for money). The money collected covered the cost of travel. “Jesus was an itinerant leader,” says Cornelli.

In the absence of the leader, his followers worked individually in the search for believers. “Jesus was very clear about what he was doing. He organized cells in Jewish territory and composed a structure that gave sustainability to his power. This explains why Christianity survived even after his death, “says historian André Chevitarese, professor of ancient history at the Federal University of Rio de Janeiro. Thus, it is very likely that each of the apostles had their own group of followers. After all, even though they spoke in Jesus’ name, it was they who came in direct contact with ordinary people. They gave advice, preached, supposedly worked miracles. And, of course, they did it in their own way: anyone who heard Peter had a different vision from the followers of John or Thomas about the teachings of Christ.

Later, these individual pilgrimages would serve as the seed that would germinate several different Christianity in the 1st and 2nd centuries AD – that is what you read, various Christianity. But before the new religion would have to attend its most emblematic episode.

The betrayal

Judas, the Bible says, played a central role in the prison of Jesus. He was the alcagüete, the X-9, the goose, the hard-toe, in short, the judas of history. He took the Roman soldiers to the garden of Gethsemane, where some apostles and followers were gathered and, in front of the guards, gave the famous kiss that identified the leader of the group. In short, Judas betrayed Jesus. That simple. This is the story known to all. Or at least it was, until the researchers at the Mecenas Foundation translated the Gospel of Judas.

The 26-page document chronicles the episodes that occurred during the week preceding the Jewish Passover in the year 33 AD (the days immediately prior to Jesus’ arrest) and shows a completely different version of what we had access to today. In the account, Judas is described as the closest disciple of Jesus, the only one capable of understanding the essence of his teachings. The depth of the relationship between the two appears, for example, in a passage in which Christ challenges the apostles by mocking their behavior. Laughing, he accuses them of not praying of their own free will, but only because they believe that they would please God. While the apostles, offended by their anger, “began to blaspheme Jesus in their hearts” (in the words of the gospel), Judas shows himself to be the only one to understand the words of the leader. Impressed, Jesus calls him privately to say: “Turn away from others and I will tell you the mysteries of the Kingdom. You can understand them, but you will suffer for it. ”

And what were the secrets revealed? In the manuscripts Jesus speaks of a higher world, inhabited by the true God, a good spirit “who was never called by any name” and who gave birth to a line of angels from which the creator of the earth came forth. Adored by the Jews and quoted in the Old Testament, this would be an inferior God whose creation imprisons the spirit of man. To save us and find the good God, we would need to seek our inner divine portion and free ourselves from this world.

Finally, Jesus reveals that Judas will be superior to all men because “he will sacrifice the man who dresses me.” And it reveals the disciple’s mission: to kill the physical part to free the master from his body, that is, from the lower realm that imprisoned the divine spirit of Jesus. Judas strictly follows the orders: immediately he seeks the priests to denounce the leader. For the service, he pocketed some money – the value is not specified. At that moment, the gospel ends abruptly.

The idea that Christ not only knew of his death but allowed it to happen is not exactly new. In the biblical texts, Jesus warns his followers at least 3 times that he will be killed. It even points to betrayal by one of his disciples. What the Gospel of Judas adds to this story is that Jesus had an accomplice to help him fulfill his destiny. “In this text, Judas is not the evil follower who betrays his master. He is the closest friend, the one who understood him better, who gave him to the authorities because Jesus wanted to do so, “says historian Bart Ehrman, a professor in the Department of Religious Studies at the University of North Carolina in the USA and a member of the Team that translated the gospel.

To present Judas as one who acted in the service of Jesus is a story quite different from that told in all available sources – the canonical gospels, the Acts of the Apostles, and the apocryphal texts. But even before the discovery of the new gospel, other texts were already far from painting Judas as a great villain in history, or as a greedy and demonic person. The Gospel of Mark, written around AD 65 and considered by historians to be the oldest of the four canonicals, quotes Judas nominally only 3 times, claims to be responsible for the betrayal but says that the cash reward was offered by the priests.

In apocryphal texts, other hypotheses are raised. One of them says the early Christians expected Jesus to fight against Rome. Disappointed with the master’s cowardice, Judas would have delivered him. Another version says that in betraying Jesus, Judas intended to precipitate a revolt in the people of Jerusalem, who would release his leader and place him on the throne. A kind of blow to Jânio Quadros – except that while Jânio went home, Judas’ strategic mistake led his leader to the cross. For Craig Evens, a biblical scholar at Acadia Divinity College in Canada, so many different versions on the same subject reveal much about the Bible. “One of the Gospels states that Judas acted for money, another does not cite motives, two speak of demonic action. I believe that these very different versions make it clear that the writers of the New Testament did not know exactly who Judas Iscariot was. ”

First Christians

After he was crucified, the Bible tells us, Jesus resurrected and ordered the apostles to spread faith in God everywhere. Whether or not the resurrection is a matter of religious belief. But that the followers of Christ have spread throughout the world, there is no doubt – even because the persecution of the Jewish priests made Jerusalem a territory beyond dangerous. Judas Thaddeus and Simon went to Persia. John traveled to Turkey and settled in Ephesus, one of the first centers of Christianity. Peter traveled to Rome (see where other apostles went on the map on page 63).

If while Jesus was alive each disciple already told the story in his own way, after the crucifixion the versions multiplied. When the apostles died without giving written instructions, then there was no way to clarify doubts. Circulated hundreds of versions for the same facts. Was Christ Divine or Not? Divine whole or only partially? Who, after all, was God? As there was more than one answer to the same question, within a few years the original trunk of Christianity – the ideas and accounts of Jesus – branched into various branches. The Ebonites, for example, preached obedience to the laws of Judaism. The Marcionists said that the Jewish god was not the God of the New Testament. It is said that the Carpocracians made a couples exchange (all well and in the name of God, of course). The result: in the middle of the first century, just 20 years after Jesus’ death, Christianity was formed by several currents, many contradictory. And it had at least 3 dozen different gospels – the texts that tell of Christ’s passage through the earth. Of these, only those of Mark, Matthew, Luke and John were eventually recognized by the doctrine of the Church. The others, accused of propagating heresies, were never welcomed by the Catholic authorities. The excluded texts were attributed to Mary Magdalene, Judas, Thomas, Peter and, it is now known, even to Judas. “The greatest importance in the discovery of this new manuscript is to prove the existence of a diversity of opinions in early Christianity,” says Marvin Meyer, a Bible specialist at Chapman University, and coordinator of the translation of the Gospel of Judas.

As it is a consensus among historians that the gospels were not written by the disciples of Jesus who take their names, but by followers of them, remains the doubt: who, after all, was such a fan of the bad boy of history? “It is very difficult to identify the author of the text. The most we can do is know his profile: a sympathetic Christian to the mystical side of religion, “says Meyer. And when he speaks of “the mystical side of religion,” Meyer gives the password to solve the mystery. For him, the Gospel of Judas was written in some gnostic community, one of those branches of early Christianity. The assumption can be confirmed by historical documents. After all, Irenaeus himself, about 180 AD, identified the authors of the gospel as Gnostics. Contrary to what many claim, this was not a dissident branch of Christianity. On the contrary: Gnostics were quite influential in the first centuries after the crucifixion, preaching that man would obtain salvation if he knew God – gnosis, in Greek, means knowledge. Do you remember why Jesus told Judas that he needed to die? That’s exactly what we’re talking about.

Gnostics believed that men would free themselves from the prison of the body when they knew the divine part they had within them. “They said that the world was created by another evil God, and that the material body was a prison of the spirit,” says Franciscan Friar Jacir Freitas de Faria, a professor at the São Tomás de Aquino Institute in Belo Horizonte, and a Of the leading scholars of the Gnostics in Brazil. It is no coincidence, therefore, that the Gospel of Judas is regarded by scholars as strongly influenced by Gnostic thought. “This gospel shows a completely different way of understanding God, the world, Christ, salvation and human existence,” he adds. This mode reflects the thinking of the Gnostics.

The question that remains is how a group of Gnostics concluded that the so-called villain is the real good guy in history. In the Bible, there are two versions for the destiny of Judas. The Gospel of Matthew says that, in remorse, he returned the 30 coins he had received for treason and hanged himself. But, according to the Acts of the Apostles, Judas bought a plot of land with the money and “fell forward, and broke in the middle, and all the bowels were shed.” “The versions of Judas’s death narrated in the Bible are irreconcilable, but they are the only accounts we have,” says Chevitarese.

But if Judas was guilty of treason and died so early, how did he gather followers to write his gospel? Professor Stephen Emmel makes two hypotheses: either Judas had time to tell his conversations with Christ before he killed himself; Or did not die so soon. “Who wrote the text of Judas thought that he was a very important disciple,” he says. “I believed that some special teachings were handed down by Christ to Judas. And only him. ”

The official story

In the first century of Christianity, too many versions for Jesus’ words were not a problem. But in AD 178, Bishop Irenaeus of Lyon decided to unify the Church. He wanted to strengthen Christianity and better control the faithful. He then determined that only four Gospels told the true story of the son of God and therefore should be the only ones followed by Christians. Judas’s was discarded.

The criteria that guided the choice of Irenaeus were subjective. The first, say historians, was ease of understanding, since the texts needed to be read aloud to the faithful – after all, most were illiterate. The second point was age: the Gospels of Matthew, Mark, Luke, and John were among the oldest, written between AD 65 and AD 95. The third argument was number 4, considered special by Irenaeus – because there were “4 winds and 4 directions (North, south, east and west), “as the bishop himself wrote. And, by obvious conclusion, 4 gospels. Could you understand logic?

Of course, the story told in the gospel was also taken into account. Irenaeus represented Western Christianity, linked to the legacies of the apostle Peter, who preached in Rome. He did not accept-indeed, he rejected-the Gnostic thoughts. “The Gnostics said that salvation came by self-knowledge. Thus, they believed that they did not have to attend cults and churches or have a priest as an intermediary. They also affirmed that Christ’s death on the cross served to free him from the prison that was his body, but his suffering could not save men who adhered to the Catholic Church, “says Jacir de Faria. In practice, the Gnostic preaching was not at all interesting to a bishop who had as his goal to strengthen the Church. Gospels like that of Judas, Thomas and even Peter received the stamp of heretics.

“Church leaders wanted the New Testament to be a guide for believers to learn. So the 4 official gospels are obvious, clear books. Prohibited texts do not. They are mystical, unexpected, paradoxical, closer to the Jewish cabal. They are for initiates who want to deepen their faith, “says Elaine Pagels.

In making his choices, Irenaeus sealed the fate of Judas. An example: why did Peter, who denied Christ 3 times, never have his virtue doubted and did not enter history as a traitor? “Peter, the head of the Church in Rome, had to be the hero. The Church elected Judas as a villain because one of the 12 should betray, “says the historian Chevitarese.

“Judas serves as an example to frighten Christians who do not follow the Gospel,” says Jacir. “Christianity needs these archetypes. It was safer for Irenaeus, therefore, to keep the Gospels of Mark, Matthew, Luke, and John, which followed similar lines and did not violate the principles that Peter was the nearest apostle Of Christ and Judas the traitor. (For those who were curious to realize that Mark and Luke were not part of the original list of apostles, the enlightenment: Mark was Peter’s nephew. Luke, a friend of Paul, who became an apostle after the crucifixion, according to him, “by God’s will “.)

It is therefore no surprise, then, that the Church has coldly received the discovery of the manuscripts. Although researchers such as Marvin Meyer, coordinator of translation work, advocate a “reappraisal of the historical figure of Judas Iscariot,” the Vatican has publicly denied blessing the new gospel. Walter Brandmuller, chairman of the Vatican’s Committee on Historical Science, called the text “a product of religious fantasy.” And, at the first Mass after the spreading of the gospel, Pope Benedict himself made a point of presenting his opinion on the subject. It did not ease the words. “What makes a man unclean? The rejection of love, not wanting to be loved and not loving. It is the pride of believing that it does not need purification, the rejection of the saving will of God. In Judas, we see the nature of this denial more clearly. He valued Jesus according to the criteria of power and success, “he said.

“The Church will never accept the version that absolves Judas from treason. In her view, Judas’ sin existed and is due to the misuse of his freedom. After all, he had free will to choose not to surrender Christ. It was not an inevitable act, nor a fatalism, “says the historian of religion João de Araújo. Brother Jair de Faria agrees. “Judas is all of us when we betray the gospel project. The message is clear: in doubt, it is better not to betray. “Judas says so.


Region where Jesus lived and 11 of his apostles. From Bethsaida came Andrew, James, Peter, and John. From Cana, Simon. Matthew came from Capernaum. Jesus lived in Nazareth.


It was the main economic, political and religious center. In Jerusalem was the holy Jewish temple. Judas was born in Kariotes, south of Bethlehem and Hebron.
All faces of Judas

Catholic church

Judas is a traitor to Christ, a most grievous and execrable crime.

Relationship with Christ – Judas was chosen by Christ to be an apostle. He was a friend and trustworthy.

Historical Importance – Judas is the traitor of the son of God and there is nothing that can redeem it.

How it propagated the faith – The canonical texts say that the apostles preached and healed in Galilee and Judea.

Betrayal – Jesus announced his death. But betrayal is unforgivable. According to Matthew and Mark, Judas sought the priests and, out of greed, demanded money to deliver Christ. Luke and John say that he acted under the influence of Satan.

Fate of Judas – There are two versions: in Matthew, full of remorse, Judas hangs himself. In Acts of the Apostles, he buys land, falls prostrate, and dies with his bowels exposed.

The Gospel of Judas

Judas is Christ’s favorite apostle. There was no betrayal.

Relationship with Christ – Judas would be the only apostle able to understand the essence of Jesus’ teachings.

Historical Importance – Judas freed the spirit of Christ by allowing Christ to get rid of his own body.

How he spread the faith – Judas received special teachings from Christ and passed them on to his followers.

Betrayal – There was no betrayal. In fact, Judas answered a request from Jesus and handed it to the Roman soldiers even though his name would be eternally wronged.

Judas’s Destiny – The gospel ends when Judas offers Jesus to the priests, but previous passages suggest that he is accepted into the divine kingdom.

Apocryphal Texts

The apocryphal texts do not form a homogenous image of Judas.

Relationship with Christ – Judas hoped that Jesus would liberate the people from Roman rule.

Historical Importance – Judas oscillates between a revolutionary and a weak coward.

How he spread the faith – They add nothing to what is said in the Bible.

Betrayal – Judas acted against the will of Jesus. Some different motivations are presented: he was instigated by the woman; Wanted to provoke a popular revolt to put Christ in power; Or was frustrated by Jesus’ pacifism.

Judas’ Destiny – In one of the texts, Judas gives the soul to the devil. Another relates a meeting between Judas and Christ after death and says that Judas was “taken from the book of life and seized by darkness.”

Popular Imaginary

The association between the name of Judas and the Jews is considered to be one of the origin of anti-Semitism.

Relationship with Christ – Judas betrayed Jesus for evil.

Historical Importance – In the dictionary, Judas is synonymous with traitor, “false friend”. His doll is often burned at Easter.

How it propagated the faith – The historical figure of Judas and his work as an apostle are ignored by the majority.

Betrayal – Judas is a thief and a traitor. He was motivated by villainy and greed.

Destiny of Judas To suffer eternally.
Behind the Scenes of the Gospel of Judas

It’s a story worthy of a detective novel. We are in the mid-1970s. The setting is El Minta, a desert village south of Cairo, where caves hide manuscripts from the time of Jesus of invaluable historical (and financial) value. It is this place that a farmer chooses to sift through ancient tombs. Find only a stone box with books. Frustrated, he sells the material at a banana price.

In 1978, books were already in the hands of the Egyptian Hana Airian, an antiques dealer on the black market. Airian offered the manuscripts to Nikolas Koutoulakis, a Greek who lived in Geneva, possibly as picky as Hana Airian. Perhaps even more – because the papyri disappeared during the negotiation and, surprisingly, reappeared in the house of Koutoulakis.

The police plot continues: in the early 80’s, the Greek muamber had a kick-ass with his girlfriend. In the fight, she tried to seize the manuscript. He pulled back. And the papers were torn. Neither of them knew, but they had just damaged millennial papyri, written with a paint made with soot, which told the relationship between Jesus and Judas.

Hana finally got the papers back in 1983 and started looking for more reliable customers. At the first “serious” meeting, Stephen Emmel, a Coptic specialist at a German university, had 30 minutes to review the document. He realized he was facing a relic, but there was no economic agreement. The seller was asking for $ 3 million. The researcher had only 100,000.

The papyri were then locked in a safe deposit box at a Citibank agency on Long Island. They stayed there for 16 years, deteriorating. When they left, they were turning to dust. But they were now owned by Frieda Nussberger-Tchacos, an Egyptian born in Greece, who bought them in 2000 and began to offer them to the academic milieu.

Yale University preferred not to smuggle in and declined the relic. The Mecenas Foundation of Switzerland has met. The agreement to recover the papyri included the sale of translation and publication rights to the National Geographic Society, which promised to send the originals to the Coptic Museum in Egypt when the works are completed.

If until then the fight had been for money, now it was for time. The pages were in terrible condition, torn and out of order. The puzzle involved putting fragments between pieces of glass, scanning the images, and reassembling them into the computer. Four different books were identified in the same codex: the Gospel of Judas, the First Apocalypse of James, a letter from Peter to Philip, and a fragment from the Book of Allogenes.

Carbon dating tests done at the University of Arizona showed that the codex was made between 220 and 340 AD. It is a copy in Coptic language of the original texts written in Greek in the 2nd century of the Christian Era. There were 62 pages left, from an estimate of 120 to 150. From the Gospel of Judas, 26 pages (13 sheets, front and back) were identified. The epic has not yet ended: it is still necessary to restore and translate the other three books.

• Old Testament: Meeting of 46 Hebrew texts, written between 1200 and 100 BCE. Form the first part of the Christian Bible.

• New Testament: This is the second part of the Christian Bible, written after the birth of Jesus. There are 27 books: the Gospels of Matthew, Mark, Luke and John, epistles, the Acts of the Apostles and the Apocalypse.

• Dead Sea Scrolls: About 850 documents found between 1947 and 1956 in Israel. Among them, the oldest version of the Old Testament.

• Apocrypha: From the Greek apókpyphon (hidden), are the books that were not included in the Bible for diverging from the teachings of the Church. Today, there are 113 Apocrypha (52 relating to the Old Testament and 61 to the New Testament).

• Nag Hammadi Manuscripts: In 1945, 13 papyrus codices were found in Nag Hammadi, Egypt. Among them, copies of the gospels of Thomas, Peter and Philip.

Photo: Theodora, Konstantinopel 2016

Helmut Kohler´s last wish

Helmut Kohler, (1930-2017) a German politician who united Germany on October 3 had a turbulent family life that left sequels to the next generation. A very sad story. This only proves that material goods are often obstacles to our reincarnation. This is why Jesus warned many times about the danger of riches.

More than 15 years ago the wife of former Chancellor Mr. Kohler, Mrs. Hannelore Kohl took her own life.
Her eldest son Walter recently began to accuse the current German chancellor, Mrs. Angela Merkelde of having a significant part of her mother’s death.

The indictment concerns the party’s funding scandal in 1999. At that time Angela Merkel was Secretary-General of the CDU. Merkel, even knowing that the wife of her former friend and protector, Mrs. Hannelore Kohl was ill, did not want to reveal the party’s rubbish, turning her back on Prime Minister Helmut Kohl.

This act left the Kohl family very embarrassed and extremely unhappy. Soon after, the wife had a severe allergy to the light. Disgusted and felt betrayed by her friend for many years, she ended her life in 2001, committing suicide.

The mother was what kept the family together. After his suicide the rock collapsed. The father was not even able to report the children of the incident, thus asking his office staff to report his mother’s death. Later, his youngest son, Peter, said that on that day he was completely unable to act. He was probably in shock, which is normal when we hear the death of someone we love.

Four years after Hannelore Helmut’s death, Kohl began a new relationship with Maike Richter, 34 years younger than him.

However, it appears that the children were against the couple’s relationship. When Helmut Kohl and Maike Richter finally decide to marry in 2008, neither Walter nor Peter were invited to the wedding. Both children received only a telegram with the following saying: “On 8 May we were married in Heidelberg, we are very happy Maike Richter and Helmut Kohl …”.

After a fall from the stairs in his house, the former chancellor, needed special care. To keep the family secret, his wife began to be attacked in public by the family, especially by the children who made no secret of their antipathy to Maike Richter, accusing her of controlling and alienating the father his grandchildren.

One of his son, Peter Kohl relates that he visited his father for the last time in May 2011. He was accompanied by his daughter. When he saw her, his face brightened with joy at the sight of his granddaughter. But then he asked to leave, otherwise the young wife would be furious.

Everything indicates that after the marriage, the former chancellor turned away from society and close friends.

After the death of his father, the second son Walter Kohl was to say goodbye to his father, accompanied with his son. However, their presence in the house was not allowed.

According to the widow, the husband did not want to be honored or buried on German soil. He also did not want Angela Merkel to give a speech.
However, his last wish was not fulfilled. This was a very cruel act, because the soul was immortal and often present at the funeral itself.
This is why he must be furious and it may even be that he begins to obsess those people who did not fulfill his last desire.
In my point of view, a great lack of respect!

To know what happens after death, here a text translated from a Brazilian spiritist site:

The liberation of the soul and the body operates gradually and with varying slowness according to the individuals and circumstances of death. The bonds that unite the soul to the body do not break until little by little, and so much less quickly as life was more material and sensual. (The Book of Spirits, no. 155)

____ At the time of death, first_very_confused; The soul needs some time to recognize itself, because it is half-stunned, and in the state of a man coming out of deep sleep and seeking to learn of his situation. The lucidity of ideas and the memory of the past come back to him as the influence of the matter from which he has just been dissolved is dissolved, and the kind of mist that obscures his thoughts dissipates.

____The duration of the disturbance that follows death is very variable; Can be a few hours only, as several days, several months and even several years. It is less long in those who, during life, have identified with their future state, because they immediately understand their situation; Is as much longer as man has lived more materially.

____The sensations that the soul experiences at this moment are also very variable;

The disturbance that follows death has nothing to do with the man of good; She is calm and in all things similar to the sensation that accompanies a peaceful awakening.
For one whose conscience is not pure and who is more attached to the bodily life than to the spiritual life, it is filled with anxiety and anguish that increases as it recognizes itself; Because then she is gripped by fear and a kind of terror in the presence of what she sees, and especially of what she sees.

____The sensation that could be called physical is that of a great relief and of an immense well-being; Feel free of a burden, and if you are very happy that you no longer feel the bodily pain you felt a few moments before you felt free, detached and alert as if you were being freed from heavy chains.

____In her new situation, the soul sees and hears what she saw and heard before death, but she sees and hears other things that escape the grossness of the bodily organs; It has sensations and perceptions that are unknown to us (Spiritist Magazine, 1859, page 224: Death of a Spiritist – Idem, 1860, page 332: The Dream of the Spirit – Idem, 1862, page 129 and 171: Funerals of M. Sanson) .

Note: These answers, and all those concerning the situation of the soul after death or during life, are not the result of a theory or of a system, but of direct studies done on thousands of individuals observed at all stages and in all Periods of their spiritual existence, from the lowest to the highest degree of the scale, according to their habits during earthly life, the kind of death, etc. It is often said, speaking of the spiritual life, that one does not know what is happening there because no one has returned from it; Is a mistake, since it is precisely those who are there who come from it to instruct us, and God allows it today more than at any other time, as the last warning given to unbelief and materialism.

____The perceptive faculties of the soul are proportional to its purification; Is given only to the elite souls to enjoy the presence of God.

____God is everywhere because it radiates everywhere, and it can be said that the Universe is steeped in divinity, as we are immersed in the sunlight. But backward Spirits are surrounded by a kind of mist that hides it in their eyes, and which dissipates only as they purge and dematerialize. The lower Spirits are, by sight, with regard to God, what incarnates are in relation to Spirits: true blind.

____If souls had no more individuality after death, it would be for them, and for us as if they did not exist, and the moral consequences would be exactly the same. They would have no distinctive character, and that of the criminal would be on the same plane as that of man, which would result in no interest in doing good.

____The individuality of the soul has been exposed in a way, so to speak, material, in the manifestations_spirit, by the language and the qualities proper to each one; Since they think and act in a different way, that some are good and some bad, some wise and some ignorant, some want what others do not want, this is the evident proof that they are not confounded in a homogeneous way, not to mention the Give us of having animated such or such an individual on the Earth. Thanks to experimental Spiritism, the individuality of the soul is no longer a vague thing, but a result of observation.

____ The soul itself realizes its individuality, because it has its own thought and will, distinct from the others; She finds it still, by its fluidic or perispirit wrapping, a kind of limited body that makes itself apart from it.

Note: Certain people believe that they escape the censure of materialism by admitting a universal intelligent principle from which we absorb a part at birth, which constitutes the soul, to return it after death to the common mass where it is confounded like the drops of water in the Ocean . This system, a kind of transaction, does not deserve the name of spiritualism, common of the universal whole would be equivalent to nothing, since there would be no more individualities. (See: Metempsychosis)

____The state of the soul varies considerably according to the type of death, but, above all, according to the nature of the habits that it had during the life.

In natural death, the detachment operates gradually and without shaking; Often it begins even before life is extinguished.
In the death of the victim by torture, suicide or accident, the bonds break abruptly; The Spirit, surprised by the unforeseen, is stunned by the change in it and does not understand its situation.

____A more or less constant phenomenon, in such case, is the persuasion in which one thinks of not being dead, and this illusion can last several months and even several years. In this state, he goes, comes and believes to apply himself to his works, as if he were still of this world, very amazed that they do not respond when he speaks. This illusion is not exclusively the case of violent deaths; Is found in individuals whose lives have been absorbed by joys and material interests. (The Spirits’ Book, 165 – Spiritist Magazine, 1858, page 166: The Suicide of the Samaritaine – Idem, 1858, page 326: A spirit at the burial of its body – Idem, 1859, page 184: The Zentai of Magenta – Idem , 1859, page 319: A Spirit who does not believe himself dead – Idem, 1863, page 97: François Simon Louvet).

____The Soul is not lost in the immensity of the Infinite, as is usually imagined; She erra_no_espaço and, most frequently, in the midst of those she met, and especially of those she loved, being able to be transported instantly to immense distances.

____He preserves all moral affections; It only forgets the material affections which are no longer of its essence. Therefore, he comes with joy to review his relatives and his friends, and is happy to remember it (Spiritist Magazine, 1860, page 202: Friends do not forget us in the other world.

____ Depending on its elevation and the nature of its work, the soul keeps the memory of what it did on Earth, is interested in the work it left unfinished. The dematerialized spirits have little concern for material things, of which they are happy to be free. As for the works that have begun, according to their importance and usefulness, they sometimes inspire others to think of finishing them.

____The soul not only rediscovers, in the spirit world, the relatives and friends who preceded it, but it finds there many others whom it had known in its previous existences. Generally, those who are most fond of her come to receive her on her arrival in the world of
Spirits, and help you to break free from earthly bonds. However, the deprivation of reunion with the most beloved souls is sometimes a punishment for guilty souls.

____The incomplete development of the child’s organs_morta_en_tenra_idad did not allow the Spirit to manifest completely; Freed from this mantle, his faculties are those which he had before his incarnation. The Spirit having spent only a few moments in life, its faculties could not change.

Note: In the brief communications, the Spirit of a child can therefore speak as an adult, because he can be a very advanced Spirit. If one takes children’s language sometimes, it is not to take from the mother the charm of a fragile and delicate being and adorned with the graces of innocence. (Spiritist Magazine, 1858, page 17: Mom! I’m there).

____The same question can be asked about the intellectual state of the souls of the cretins, the_idiots_and_loucos, after death, finds its solution in the preceding one.

____The question of the fate of children dying at an early age is one of those who best prove justice and the need for plurality_of_existences.

A soul that had lived only for a few moments, having done neither good nor evil, deserved neither reward nor punishment.
According to the maxim of Christ, that each one is punished or rewarded according to his works, it would be both illogical and contrary to the justice of God to admit that without work he would be called to enjoy the perfect happiness of the angels, or that he could Be deprived of it, and yet she must have some luck; A mixed state, for eternity, would also be unjust.
An existence has been interrupted from its beginning, and therefore can not have any consequence for the soul, its present fate is what it deserves in its previous existence, and its future fate which it deserves in its later existences.

____As souls, they procreate intellectually and morally, after death, more or less according to their will, and some progress a lot, but they need to put into practice during their bodily life what they have acquired in science and morality. Those who are stationary resume an existence analogous to the one they have left; Those who have progressed deserve an incarnation of a higher order.

____ Progress, being proportionate to the will of the Spirit, there are those who preserve for a long time the tastes and tendencies they had in life, and who pursue the same ideas. (Spiritist Magazine, 1858, page 82: The Queen of Oude – Idem, page 145: The Spirit and the Inheritors – Idem, page 186: The Drum of Bethresina – Idem, 1859, Page 325: Progress of Spirits – Idem, 1861, page 126: Progress of a Wicked Spirit).

____If souls were concerned only with themselves for eternity, that would be selfishness, and God, who condemns selfishness, would not approve in the spiritual life what punishes in bodily life. Souls or spirits have occupations according to their degree of advancement, while seeking to be instructed and improved. (The Spirits’ Book, No. 558: Occupations and Missions of the Spirits).

____The irrevocable fixation of man’s fate after death would be the absolute negation of God’s justice and goodness, because there are many who have not depended on themselves to be clear enough, let alone the idiots, the savages, and the innumerable Children who die before they have interviewed life.

Even among enlightened people, there are many who could have believed themselves to be quite perfect to be exempt from doing more, and this is not a manifest proof that God gives of their goodness, allowing man to do the next day what he did not do the day before?
____ (See: Reincarnation)
If luck is irrevocably fixed, why do men die at such different ages, and why does not God in his justice leave everyone at the time to do the greatest good or repair the evil they have done?
Who knows if the guilty party who died at the age of thirty would not have been sorry, would not he have become a good man if he lived to be sixty years old?
Why does God take away this means while giving to others?

____The Church today fully recognizes that the fire of Hell is a moral fire and not a material fire, yet it does not define the nature of pain. Spiritist communications place them under our eyes; By this means we can appreciate them and convince ourselves that, because they are not the result of a material fire, which could not burn, in fact, immaterial souls, they are no less terrible in certain cases. These are not uniform and vary in infinity according to the nature and degree of the offenses committed, and are, almost always, these very faults that serve the punishment.

It is thus that certain murderers are constrained to remain on the scene of the crime and to ceaselessly have their victims under their eyes;
That the man of ordinary tastes and materials retains these same tastes, but the impossibility of satisfying them materially is for him a torture;
That certain greedy ones believe to suffer the cold and the privations that endured during the life by avarice;
Others remain near the treasures they have buried and are in perpetual trance for fear that they will steal them;
There is not a fault, a moral imperfection, a bad action that does not have, in the world of the Spirits, its counterpart and its natural consequences; And for this there is no need of a definite and circumscribed place: wherever it is found, the Spirit perversifies its hell with itself.

____ In addition to the spiritual feathers, there are sorrows and material trials which the Spirit, which is not cleansed, endorses in the new incarnations, where he is put in a position to bear what he has made others endure:

Be humiliated if he was proud;
Miserable, if he was poor rich;
Unhappy for his son, if he was a bad son, etc.

____The Earth, as we have said, is a place of exile and expiation, a purgatory, for spirits of this nature, and on which it depends on each one not to return, improving enough to deserve to go to a better world (The Book of Spirits , No. 237: Perceptions, sensations and suffering of Spirits – Idem, book Fourth: Hopes and consolations, future feathers and joys – Spiritist Magazine, 1858, page 79: The Lemaire Killer – Idem, 1858, Same, 1858, page 331: Sensations of the Spirits – Idem, 1859, page 275: Father Crépin – Idem, 1860, page 61: Estelle Régnier – Idem, 1860, page 247: The suicide of the street Quincampoix – Idem, 1860, page 316: The Punishment – Idem, 1860, page 325: Entry of a Guilty Man into the World of Spirits – Idem, 1860, page 384: Punishment of the Selfish – Idem, 1861, page 53: Suicide of an Atheist – Idem, 1861, page 270 : The penalty of taliao).

____ Prayer is recommended by all good Spirits; On the other hand, it is demanded by the Immortal Spirits as a means of alleviating their sufferings. The soul for which one prays is relieved, because it is a testimony of interest, and the unhappy man is always relieved when he finds charitable hearts who are grateful for his tales. On the other hand, still by prayer, it is stimulated to repentance and the desire to do what it takes to be happy; It is in this sense that his pen can be shortened if, in turn, it is seconded by his goodwill (The Spirits’ Book, no. 664 – Spiritist Magazine, 1859, p. 315: Effects of the prayer on the suffering spirits).
____The justice wants that the reward is proportional to the merit, like the punishment to the gravity of the lack; There are, therefore, infinite degrees in the joys of the soul, from the moment it enters the path of goodness until it reaches perfection.

____The happiness of good spirits consists of …

Knowing all things,
Not having hate,
Nor jealousy and envy,
Nor ambition,
Nor any of the passions that do the unhappiness of men.

____The love that unites them is, for them, the source of supreme happiness. They experience neither the needs nor the sufferings nor the anguish of material life. A state of perpetual contemplation would be a stupid and monotonous happiness, proper to the selfish, since its existence would be an unlimited futility. The spiritual life, on the other hand, is an incessant activity for the missions that the Spirits receive from the supreme being, as their agents in the rule of the Universe; Missions that are commensurate with their advance and of which they are happy, because they give them occasion to become useful and to do good. (The Spirits’ Book, no. 558: Occupations and Missions of the Spirits – Spiritist Magazine, 1860, page 321 and 322, The Pure Spirits, The Abode of the Blessed) – Idem, 1861, page 179: Madame Gourdon. Note: We invite the opponents of Spiritism and those who do not admit reincarnation, to give the above problems a more logical solution, by any other principle than that of the plurality of existences.



Picture: Theodora

Source: http://www.guia.heu.nom.br/apos_a_morte_resumo_de_ak.htm

Civil war in Europe?

“The spirit has no nationality or religion, for just as he can reincarnate in Europe and follow the theories of Nietsche, he can reincarnate in Japan, become a Buddhist in Iran, become Muslim or become a Catholic in Brazil. Only the Ego gives value to things and material feelings.
However, most humans unfortunately do not have this vision. And this creates suffering and social conflict.
What causes a war is fanaticism. It can be religious, materialistic or defense of territory. ” Theodora


The historian Prof. Dr. David Engels sees clear parallels between the current European Union and the fall of the Roman Empire in the first century BC.
According to the professor, in 20 to 30 years, Europe will become an authoritarian or imperial state, after a phase that resembles civil war and decay “- is a grim picture of the future that the historian David Engels Reports in an interview for a German newspaper.

He goes on to say that hence the causes of this civil war are unemployment, family disintegration, individualism, decline of traditional confessions, globalization in the form of Romanization, population decline, fundamentalism, migration, immigration, impoverishment, “Bread and circus, crime, polarization between a political and economic elite.

Major parties will not like to acknowledge growing poverty, growing political and cultural turmoil, and loss of confidence in democracy. This inevitably leads to the fact that populists will have a chance to do much damage until the state finally becomes unmanageable, as at the end of Republican Rome.
Donald Trump, Nigel Farage or Marine Le Pen “are nothing more than modern variations on Catiline or Clodius,” Angel said. ”

According to him, the West acts in the same way as the Roman Republic, the questionable tendency wanting to match itself and wanting to bless the so-called “barbarians” in asymmetric wars with these values civilized humanity. This attitude caused tremendous damage …

He says that we urgently need a common foreign policy in order to create peace at the external borders. But this policy needs first and foremost a greater cohesion within a social, fiscal and cultural policy, based on common values, so that its interests can be represented abroad …

He says that we urgently need a common foreign policy in order to create peace at the external borders. But this policy needs first and foremost a greater cohesion within a social, fiscal and cultural policy, based on common values, so that its interests can be represented abroad …

The reporter asks if the European Union has become too big…

So he responds that the problem is mainly that they (politicians, the elite) have focused exclusively on economic expansion.
The opportunity to build a national, social and fiscal union and to emphasize cultural union was lost. But without a common identity there is no solidarity, and so it comes to such distortions as the tiring debate over the Germans, who supposedly have to pay for Greece.
Just as it happened at the end of the Roman Republic and its “popular, Europe is sitting on a volcano that can erupt at any moment.


Just to explain a little better for those who do not know Roman history:

Lucius Sérgio Catilina, or simply Catilina, is a figure known throughout these two thousand years of history, especially by the frustrated attempt to take power in Rome after the elections of 63 a.c., of which he had been defeated by Cicero.
He was a contemporary figure of Caesar and Cicero, among others, military and senator of Ancient Rome, famous for having tried to overthrow the Roman Republic, particularly the oligarchic power of the Senate.
From a patrician but poor family, Catilina would have started a life of crimes and vices from an early age. He supported Lúcio Cornélio Sula, becoming his agent. During the proscriptions he gave demonstrations of ambition and cruelty, assassinating enemies of Cornelio Sula to only receive the prize promised. The spirit Emmanuel, guide of Medium Francisco Xavier, in one of his reincarnations, participated in all these plots, being he the so feared consul Publio Lentulo Sura, ally of the fearsome Lucio Catilina, as can be seen in “Catilinária War”, work of the Roman historian Caio Salústio Crispo.
The book “Two thousand years ago” tells about the reports of Senator Publio Lentunio, grandson of the Consul Público Lentulo Sura.

But the historian also states that after so many conflicts, the already tired people, thirsting for peace, will elect a person who can quench thirst. In this way, Europe will be able to enter the world of peace.
Exactly as it is preached by the Spirits about the turbulent phases before entering the Planet of Regeneration, around the year 2057. Confirming thus, as it is written in the book “On the way to the Light” of the medium Francisco Xavier.

This only comes to show how Spiritism is the Universal Doctrine that comes to bring light of knowledge to the peoples. Thus, I become more confident in the future and until then I can learn to remain calm in the difficult moments that have to come, helping and serving my fellow men.
Here are some passages on wars and conflicts in Allan Kardec’s Book of the Spirits:

The Instinct of Self-Preservation.
702. Is the instinct of self-preservation a law of nature?
“Undoubtedly so. It is given to all living creatures, whatever their degree of intelligence; in some it is purely mechanical, in others it is allied to reason.”
703. To what end has God given the instinct of self-preservation to all living beings?
“They are all necessary to the working out of the providential plans; and therefore God has given them the desire to live. And besides, life is a necessary condition of the improvement of beings; they feel this instinctively, without understanding it.”
Means of Self-Preservation.
704. Has God, while giving to man the desire to live, always furnished him with the means of doing so?
“Yes; and if man does not always find them, it is because he does not know how to avail
himself of the resources around him. God could not implant in man the love of life, without giving him the means of living; and He has accordingly endowed the earth with a capacity of production sufficient to furnish all its inhabitants with the necessaries of life. It is only that which is necessary that is useful; that which is superfluous is never useful.”
705. Why does not the earth always produce enough to provide mankind with the necessaries of life?
“It is because man ungratefully neglects that excellent nursing-mother! Moreover, he often accuses nature of what is the result of his own unskilfulness or want of forethought. The earth would always produce the necessaries of life, if men could content them-selves therewith. If it does not suffice for all his wants, it is because men employ, in superfluities, what should be devoted to the supply of necessaries. Look at the Arab in the desert; he always finds enough to live upon, because he does not create for himself factitious needs; but when half the products of the earth are wasted in satisfying fanciful desires, ought man to be astonished if he afterwards runs short, and has he any reason to complain if he finds himself unprovided for when a famine occurs ? I repeat it; nature is not improvident, but man does not know how to regulate his use of her gifts.”
707. There are always persons who lack the means of existence, even in the midst of
abundance. Who is to blame for this?
“In some cases, the selfishness which too often prevents men from being just to others; in
other cases, and most often, themselves. Christ has said, ‘Seek, and ye shall find;’ but these words do not imply that you have only to cast your eyes on the ground in order to find all that you may desire, but rather that you must seek for what you want, and not indolently, but with ardour and perseverance, and without allowing yourselves to be discouraged by obstacles that are often only a means of putting your constancy, patience, and firmness to the proof.” (534.)
If civilisation multiplies our needs, it also multiplies our resources and our means of existence. But it must be admitted that, in this respect. much still remains to be done; for civilisation will only have accomplished its task when it shall no longer be possible for any human being to lack the necessaries of life, unless through his own fault. Unfortunately, too, many persons choose a path for which nature has
not fitted them, and in which they necessarily fail of success. There is room in the sunshine for every one; but on condition that each takes his own place, and not that of another. Nature cannot justly be held responsible for the results of defective social organisation, nor for those of personal selfishness and ambition.
There would, however, be blindness in denying the progress which has already been accomplished in this direction among the nations which are most advanced. Thanks to the efforts of philanthropy and of science for the amelioration of the material condition of mankind, and notwithstanding the constant increase of the population of the globe, the effects of insufficient production are considerably attenuated, so that the most unfavourable years are far less calamitous than formerly. Hygiene, unknown to our
forefathers, yet so essential a condition of public and individual health, is the object of constant and enlightened solicitude: asylums are provided for the unfortunate and the suffering: and every new discovery of science is made to contribute its quota to the general weal. Far as we still are from having attained to the perfection of social arrangements, what is already accomplished gives the measure of what may be done with the aid of perseverance, if men are reasonable enough to seek after solid and practical improvements, instead of wasting their energies on utopian projects that put them back instead of helping them forward.
731. Why has nature placed agents of destruction side by side with the means of
“We have already told you that it is in order to maintain equilibrium, and to serve as a
counterpoise. The malady and the remedy are placed side by side.”
732. Is the need of destruction the same in all worlds?
“It is proportioned to the more or less material state of each world; it ceases altogether in
worlds of higher physical and moral purity. In worlds more advanced than yours, the
conditions of existence are altogether different.”
733. Will the necessity of destruction always exist for the human race of this earth?
“The need of destruction diminishes in man in proportion as his spirit obtains ascendancy over matter. Consequently, you see that intellectual and moral development is always accompanied by a horror of destruction.”
735. What is to be thought of destruction that goes beyond the limits of needs and of safety; of hunting, for instance, when it has no useful aim, and is resorted to from no other motive than the pleasure of killing?
“It is a predominance of bestiality over the spiritual nature. All destruction that goes beyond the limits of your needs is a violation of the law of God. The animals only destroy according to the measure of their necessities; but man, who has free-will, destroys unnecessarily. He will be called to account for thus abusing the freedom accorded to him; for, in so doing, he yields to evil! instincts from which he ought to free himself.”
Destructive Calamities.
737. What is the aim of God in visiting mankind with destructive calamities?
“To make men advance more quickly. Have we not told you that destruction is necessary to the moral regeneration of spirits, who accomplish a new step of their purification in each new existence? In order to appreciate any process correctly, you must see its results. You judge merely from your personal point of view, and you therefore regard those inflictions as calamities, because of the temporary injury they cause you; but such upsettings are often needed in order to make you reach more quickly a better order of things, and to effect, in a few years, what you would otherwise have taken centuries to accomplish.” (744.)
738. Could not God employ other methods than destructive calamities for effecting the amelioration of mankind?
“Yes; and He employs them every day, for He has given to each of you the means of
progressing through the knowledge of good and evil. It is because man profits so little by those other means, that it becomes necessary to chastise his pride, and to make him feel his weakness.”
In the class of destructive calamities resulting from natural causes, and independently of the action of man. are to be placed pestilence, famine, inundations, and atmospheric influences fatal to the productions of the earth. But has not man already found. In the applications of science, in agricultural improvements, in the rotation of crops, in the study of hygienic conditions, the means of neutralising, or at least of attenuating, many of these disasters ? Are not many countries. at the present day, preserved from terrible
plagues by which they were formerly ravaged? What, then, may not man accomplish for the advancement of his material well-being, when he shall have learned to make use of all the resources of his intelligence, and when he shall have added, to the care of his personal preservation. the large charity that interests itself in the well-being of the whole human race? (107.)
742. What is the cause that impels man to war?
“The predominance of the animal nature over the spiritual nature, and the desire of satisfying his passions. In the barbaric state, the various peoples know no other right than that of tile. strongest; and their normal condition is, therefore, that of war. As men progress, war becomes less frequent, through their avoidance of the causes which lead to it; and when it becomes inevitable) they wage it more humanely.”
743. Will wars ever cease on the earth?
“Yes; when men comprehend justice, and practise the law of God; all men will then be brothers.”
744. What has been the aim of Providence in making war necessary?
“Freedom and progress.”
– If war is destined to bring us freedom, how does it happen that its aim and upshot are so often the subjugation of the people attacked?
“Such subjugation is only momentary, and is permitted in order to weary the nations of
servitude, and thus to urge them forward more rapidly.”



“After a storm comes the calm”


Aggressive behaviors
Author: Antônio Carlos Navarro

Aggressiveness and behavioral violence are traits of the human personality, to varying degrees, resulting from the remnants of our ancestral animality.

Upon reaching civilization the human being found himself in the condition of coexistence with an increasing number of other human beings, his brothers, but devoid of higher values ​​continued to make use of the law of the strongest, grounded in the most ingrained selfishness.

Leaving behind the instincts of conservation and survival, he still remains far from the spiritual reality, seeking the intimate security in the success of the material conquest, which still defends with ferocity, and also the social position that results in immediate gains For the incarnated personality.

This behavior is present, although two thousand years after the implantation of the Law of Love by Our Lord Jesus Christ.

Unaware of his condition of immortal spirit, and unaware of the brevity of physical life, he acts as if power and circumstances were always obeyed. Ignorant of the law of progress that governs the life of the spirit, he also ignores the personal characteristics of his brethren in God, understanding that any divergence from his values ​​is an assault that must be rebutted, even in the opponent.

There is then every kind of aggression, directly and indirectly, verbally or by de facto ways, always calling for itself the reason and the right to do so.

From small day-to-day conflicts, to wars involving nations, the motivation is the same.

In The Spirits’ Book we find explanations about this:

Question 742 – What causes man to war?
– Predominance of the wild nature on the spiritual and satisfaction of the passions. In the state of barbarism, the peoples know only the right of the strongest; That is why war is for them a normal state. However, as man progresses, it becomes less frequent, because it avoids its causes, and when it is unavoidable, it knows how to combine with its action the feeling of humanity.

Question 743 – Will the war disappear one day from the face of the earth?
– Yes, when men understand righteousness and practice the law of God; Then all peoples will be brothers.

Not only the great conflicts involving nations, but also the small wars that we waged with the next will disappear from the face of the Earth, day or day. It’s a matter of time. And personal effort to overcome the emotional imbalances that open doors to the unfolding of the passions.

The Lord Jesus warned us almost two thousand years ago:

“Blessed are the meek, for they shall inherit the earth.” (1)

“Blessed are the peacemakers, for they shall be called the sons of God.” (2)

Meekness will be an essential characteristic of the spirits who will remain on Earth in the passage from this to the condition of Regeneration Planet, and by “meek” it is also understood to be peaceful, conscious of personal responsibility for acquired talents, will work for the definitive implantation of the Peace between men, which will result in peace between peoples and nations.

Let’s think about it.


Reflections: Always trust
By Meimei

Do not lose your faith in the shadows of the world.
Though your feet are bleeding, go forward, lifting it by heavenly light, above yourself.
Believe and work.
Strive in the good and wait patiently.
Everything passes and everything is renewed on Earth, but what comes from heaven will remain.
Of all the unhappy, the most unhappy are those who have lost confidence in God and in themselves, because the greatest misfortune is to suffer deprivation of faith and to continue living.
Lift your gaze to the sky, and walk.
Fight and serve. Learn and advance. The dawn shines beyond the night.
Today, it is possible that the storm would crush your heart and torment you.
The ideal, stinging with affliction or threatening you with death.
Do not forget, however, that tomorrow will be another day.

Psychographed by Francisco Cândido Xavier.

Photo: Unknown



Antônio Carlos Navarro

(1) Mt 5:5


(2) Mt 5:9


Imagem em destaque disponível em <http://blogs-images.forbes.com/mikemyatt/files/2014/06/conflict.jpg&gt;. Acesso em: 13OUT2015.

The future of Europe

The list of the 10 countries that most exported military weapons between 2009 and 2013: United States, Russia, Germany, China, France, United Kingdom, Spain, Ukraine, Italy and Israel.
In fact, these 10 countries have a moral duty to receive asylum, because if there is a war, it is because of their weapons. After all, we only reap what we sow.

In the book “On the way to the Light”, spirituality informs us what Christ’s goal for humanity is: Uniao dos pueblos.

This is why I am often perplexed by the reaction of many religious leaders such as the Buddhist leader and Danish businessman Mr Nydahl to verbally combat the politics of asylees and be even racist. It strikes me because he has a very extensive degree of Buddhist knowledge.

But no one is perfect and we should do our utmost not to judge anyone, for we are all imperfect souls. Especially this soul that writes to you.

It is not uncommon at times that I dream about political issues. Sometimes giving advice as in the case of the German defense minister, sometimes releasing prisoners from the Korean regime.


Last night I dreamed of the Chancellor of Germany, Mrs. Angela Merkel. In my dream, after a political meeting with several other leaders, she was physically exhausted. In an informal conversation, she revealed that the fatigue was due to a cancer she had acquired. Even though I am aware that the massage can accelerate the cancer cells, I offer to give her a back massage, relieving her muscle tension a little.

I can not guarantee that we really met. Therefore, only time can reveal whether it was just dream or a meeting of two souls in the spirit world.

All spiritualists know that illness begins in the soul and the cause is often stress. But it can also be karmic from other past lives. However, because of our actions, this karma is often transformed. If we do good things for our fellow man, then we will accumulate positive karma. Now, if we desire evil, our soul can transform the cells of our astral body, in which it will project itself into the carnal body.

Yesterday there was a meeting of the leaders of several countries in Brussels. France and Germany, enemies of other times, are united by the same ideal: A strong Europe, without racism, fraternal and aiming for the good of the people. But many political leaders do not have the same ideal, because they think only in the present moment. Unfortunately they did not reach the vision of a fraternal world, without barriers.

Of course I understand the fear of mingling with the Islamic race. For the law of Charia is a barbaric law that must be abolished. But Europeans have, not only the mission but the duty to receive these refugees. Especially Germany for having a very heavy karma, but also for being the third largest exporter of military weapons.

Here is the list of the 10 countries that most exported military weapons between 2009 and 2013: United States, Russia, Germany, China, France, United Kingdom, Spain, Ukraine, Italy and Israel.

In reality, these 10 countries should receive the asylees, because if there is a war, it is because of their weapons.

I do not think I need to dig deeper into the subject.

Now a copy of the book “On the way to the Light”, psychographed by the medium Francisco Xavier dictated in the year 1938, a year before the second world war.


PDF: A Caminho da Luz

This book and others can be read for free at the following website: http://www.bvespirita.com
As the painful transitions of the twentieth century announce themselves to the sinister clatter of weapons, the spiritual forces gather for the great reconstructions of the future.
The time is near when all the terrestrial values ​​will be measured for the resurgence of the creative energies of a new world, and it is natural for us to remember the mystical ascendant of all the civilizations that have appeared and disappeared, evoking the great evolutionary periods of the Humanity, with its miseries and its splendours, to affirm the spiritual realities above all transient phenomena of matter.
This effort of synthesis will be that of faith claiming its position in the face of the science of men, and before the religions of separateness, as the compass of true wisdom.

Before our eyes of spirit pass the ghosts of dead civilizations, as if we were standing before a wonderful “screen”. Souls change the fleshly garb, in the unceasing course of centuries; Build the millennial edifice of human evolution with their tears and sufferings, and even our ears reach the painful echoes of their afflictions. It passes the first organizations of man and pass their great cities, transformed into silent ossuaries.

Time, as the divine patrimony of the spirit, renews the anxieties and anguish of every century, in order to clarify the way of human experiences. The races and the generations, the languages ​​and the peoples, the countries and the frontiers, the sciences and the religions pass. A divine breath makes all things move in this wonderful whirlwind.
The order is then established, balancing all the phenomena and movements of the planetary building, vitalizing the eternal bonds that bring together his great family.
One sees, then, the unbreakable thread that sustains the centuries of earthly experiences, bringing them harmoniously together, so that they constitute the immortal treasure of the human soul in its glorious ascension into the Infinite.
Races are replaced by souls and generations are stages of their learning and use; Languages ​​are forms of expression, moving towards the unique expression of brotherhood and love, and peoples are the dispersed members of a large family working for the definitive establishment of their universal community.

His most eminent children, on the level of spiritual values, are favored by the Supreme Justice, who legislates on High for all the worlds of the Universe, and can visit the other sidereal homelands, returning to the orb, the blessed effort of regenerative missions within the churches and Of the earth academies.
In the magical screen of our studies, we highlight those missionaries who the world has often crucified in the incomprehension of vulgar souls, but in all and above all, the light of this thread of spirituality that divinizes matter, chaining the work of Civilizations and, above all, obscuring the “screen” of our observations and our studies, we see the source of extraordinary light, whence the first geometrical point of this thread of life and harmony, which balances and saturates the whole Earth in a Apotheosis of movement and divine clarity.

Our poor eyes can not discern particularities in this wonder, but we know that the thread of light and life is in His hands. It is He who sustains all the active and passive elements of planetary existence. In his august and merciful heart is the Word of the beginning. A breath of His will can renew all things, and His gesture can transform the physiognomy of all earthly horizons.
The generations of all time have passed, with their anxieties and anxieties. Wars have bloodied the itinerary of peoples in their incessant pilgrimages to higher knowledge.
The thrones of kings have fallen, and millennial crowns have been crushed. The princes of the world returned to the theater of their proud vanity in the humble garb of the slaves, and in vain the dictators urged and called upon the peoples of the earth for slaughter and destruction.
The determinism of love and good is the law of the whole universe and the human soul emerges from all catastrophes in search of a better life.
Only Jesus did not pass, in the painful journey of the races, aiming at the tearing of all frontiers into the universal amplexo.
He is the Light of Principle and in his merciful hands rests the destinies of the world. His magnanimous heart is the source of life for all terrestrial Humanity. His message of love in the Gospel is the eternal word of resurrection and justice, of brotherhood and of mercy.
All human things have passed away, all human things will change. He, however, is the Light of all terrestrial lives, inaccessible to time and destruction.
As we speak of the mission of the twentieth century, contemplating the dictators of today, who fly in the executioners of the multitudes, it is up to us to turn our eyes to the infinite mercy of the Lord, begging for peace and love for all hearts.


Summary of pages 212-215:
The Gospel and the future
From that time when the evangelical message expanded the sphere of human freedom, by virtue of its maturity to understand the great and consoling truths of existence, it parked the spiritual man in his outbreaks of progress, unable to accompany the physical man in his march By the roads of knowledge.
It is for this reason that, alongside powerful airplanes and radiotelephony, which link all continents and countries of today, indicating the imperatives of the laws of human solidarity, we see the concept of civilization insulted by all doctrines of isolation, while the peoples Prepare themselves for extermination and for destruction. That is why, in the name of the Gospel, all absurdities are perpetrated in so-called Christian countries.
The reality is that Western civilization did not become Christianized. In France we have the guillotine, the gallows in England, the ax in Germany, and the electric chair in the very America of fraternity and concord, to refer only to the supercivilized nations of the planet. Has not Italy attacked Abyssinia in the name of the Christian civilization of the West? Was it not in the name of the Gospel that the Italian priests blessed the cannons and machine guns of the conquest? In the name of the Christ, in these twenty centuries, all the discord and all the bitterness of the world have spread.
But the time has come for a readjustment of all human values. If the painful collective atonement preludes the epoch of the last years of the Apocalypse, spirituality must penetrate the achievements of the physical man, leading them for the good of all mankind.


Spiritism, in its mission of Comforter, is the shelter of the world in this century of declines of its History; He alone can, in his feature of revived Christianity, save the religions that are extinguished between the clashes of force and ambition, selfishness and dominion, pointing to man his true ways.

In its source of enlightenment, one may drink the crystalline lymph of the consoling truths of Heaven, preparing souls for the new age. The time has come when the forces of evil will be compelled to abandon their ultimate positions of domination in earthly environments, and their last triumphs are well the pledge of a reckless and unhappy reaction, hastening the realization of the dark vaticancies weighing upon His perishable empire.
Dictators, armies, economic hegemonies, versatile and unconscious masses, inglorious wars, secular organizations, will pass with the vertigo of a nightmare.
The victory of the force is a clarity of fireworks.
All reality is that of the Spirit, and all peace is the understanding of the kingdom of God and his righteousness.
The passing century will effect the division of the sheep of the immense flock. The shepherd’s staff will lead suffering into the painful task of choice, and pain will be entrusted to the work which men have not accepted for love.

A storm of bitterness will sweep the whole earth. The children of Jerusalem of every age shall weep, beholding those rains of tears and blood that shall burst forth from the heavy clouds of their blackened consciences.
Condemned by the irrevocable sentences of their social and political errors, European superiority will disappear forever, like the Roman Empire, delivering to America the fruit of their experiences, with a view to the civilization of the future.
Now there is a twilight on earth, to which it will be a deep night; And to the twentieth century it is the mission of the outcome of these frightening events.

Nevertheless, the humble workers of Christ hear their voice at the core of our soul:

“Blessed are the poor, for the kingdom of God belongs to them!
Blessed are those who hunger for justice, for they will be satisfied!
Blessed are the afflicted, for the day of consolation will come! Blessed are the peacemakers, because they will go to God! ”
Yes, because after the dawn there will be a new dawn. Comforting lights will envelop the entire regenerated orb in the baptism of suffering. The spiritual man will be united to the physical man for his glorious march in the Unlimited, and Spiritism will have removed from its material debris the divine soul of the religions, which men have perverted, binding them in the welcoming embrace of restored Christianity.
Let us work for Jesus, even though our workshop is located in the desert of conscience.
We are all called to the great work and our most sublime duty is to respond to the calls of the Chosen.
Looking back over the history of the world, we feel a sharp chill in this painful twilight of Western civilization. Let us remember the mercy of the Father and make our prayers. The night will not delay and, in the midst of its compact shadows, let us not forget Jesus, whose infinite mercy, as always, will be the immortal clarity of the future dawn, made of peace, fraternity and redemption.


Photo: Pixabay.com

Source: http://www.bvespirita.com





The first breath after “death”

This book is recommended to all who fear death.
It is usual to represent death in the figure of a bare skeleton, armed with a sickle and provided with an hourglass. In fact, Death opens the door of a marvelous, marvelous, grandiose, more splendid than our imaginations. It is just the change of a state of consciousness and nothing more. And to exemplify it would be comparable to a caterpillar that emerges from the cocoon and through its wings flies free.

However, for those who commit suicide, unfortunately they will suffer a lot, besides accumulating a heavy karma and suffering for the next existences ….
Because the vital fluid for someone who commits suicide is accumulated.

Besides having trouble getting rid of his own body, where the person feels all the sensations  in the grave, even after she has managed to get rid of the remains.
It’s like the battery of a cell phone that does not unload just because the cell phone broke.
Matter does not exist. As many physicists prove through the atom, everything in the universe is made of energy.
In addition to realizing that the life she tried to exterminate did not cease, the consequences of this act may lead  the person who commited suicide to madness, even though she is dead.
If someone has suicidal thoughts, please get help.
If it is not possible, please send an email that I will try to answer and help in some way.
Many hugs, Miss Froggy

Book: Life and death                    Author:Paul Bodier
Title of the original in French (La vie et la mort)


Life and death
It is customary to represent Death under the figure of an emaciated skeleton, armed with a sickle and armed with an hourglass. Free then lies the course to man’s imagination to make of this figure a symbol of astonishment and terror, for this ghastly specter encloses all that death can present as dreadful.
It is the ignoble reaper that, when the hourglass indicates that the hour that fate has struck, kills with its terrible weapon, inexorably and without pity, the human lives. Young and old, rich and poor, healthy and sick, everyone must be struck by it and lie on the ground side by side. And as the ranks of the victims lengthen, the macabre specter looks on with a horrible rite,
The satisfaction of having fulfilled and of fulfilling, incessantly and without respite, his lugubrious task.
Presented in this form, the symbol of Death has no doubt attractive, and we withdraw with terror as quickly as possible, but its true interpretation, based on occult science, is very different and immediately takes away everything from it. That may disgust us.
The hourglass indicates, of course, that the hour sounded. The running sand means that our existence is measured. It is, in fact, the possibilities that we are enabled to progress. When these possibilities are exhausted, it would be of no use for us to remain here on earth any longer, and then we must take care of reaping the fruit of our lived experiences in order to nourish ourselves spiritually, and after we have enriched ourselves with it, to prepare a new existence , Which will provide other opportunities for progress.

The hour sounds to us, but the harvest time of the harvest season is what the sickle indicates. This, in this case, ceases to be a terrible weapon to be the instrument the reaper uses to cut the mature ears. The other reaper is not that permanent individuality, whose life can not have an end, since it is an integral part of the One, Universal Life that manifests itself in a very vast series of successive existences.
What is harvested is the fruit of the experiences lived in the physical body, that is, what subsists after being stripped of all accessory details. This fruit symbolically indicates the skeleton, the most enduring part of the physical body, which hangs when all else has disappeared.
Once the end of our present existence is reached, we are called to other activities in the invisible worlds, where our physical body would be of no use to us; That’s why it’s important that we abandon it as we put aside some old clothes that have made their time and that we can no longer serve.
I will endeavor to make comprehensible, as simply as possible, the mechanism of this separation which many seers could at all times observe.
The different descriptions, obtained in different places and at different times, are all concordant. On this point, then, occult science provides us with proofs of undisputed value.
Death, or, as Spiritists say, disincarnation, merely passing from one state to another state, is an act infinitely more complex and more extensive than is commonly thought.
In fact, death develops in time and comprises a whole succession of phenomena, but since these, for the most part, escape direct observation and, as on the other hand, are almost always misinterpreted, death is usually considered a sudden act , Suddenly determining a total modification in the conditions of the existence of being.

Absolutely inaccurate is this way of seeing that stems from a deep, due error; In large part, to the current ignorance about the nature of the various constitutive elements of the human being and about the complexity of their synthesis.
If, for all, the broad lines of the death process are identical, the same is not the case with regard to the circumstances of detail, so much so that one can say that each one has “his death”, being a function of one Set of contingencies and conditions that play a more or less important role in the unfolding of phenomena.
The main ones are:
The age of the deceased;
The nature of the trespasse (long, short illness or abrupt accident);
The mode of destruction of the corpse (burial or incineration);
The evolutionary state;
The last concerns;
The greater or lesser attachment to earthly life;
The nature of habitual aspirations, etc.
Such are the multiple elements which, by their combinations, render the individual conditions of passage from one form of life to another form of life
Even taking into account the age and nature of death, we are faced with very different conditions.
It is known that a long illness insensibly prepares the detachment of the superior vehicles, and if the one affected by this illness is a very old person, in which the physical cells have suffered, in the years of old age, changes more or less deep, well It will be understood that what we call death will be easier for an old man than for a young man full of life, than a sudden death. Whereas, in the first case, the subtle vehicles detach themselves from the physical body as the ripe fruit of the branch where it hung, in the second there will be resistances similar to those found by those who want to remove from their core the pulp of a green fruit.

We can, therefore, regard old age and sickness as conditions of some sort preparatory and favorable to the sudden crisis of death. We will even say that in this case the phenomenon of death begins its “processus” before the apparent rupture of the physical ties, since, while still alive on the earth plane, the individual prepares unconsciously for the departure, thus realizing, in advance, A part of the phenomena correlative to the passage from one world to the other.
It follows that, having fulfilled certain obligations, the old man, who succumbs to a long illness, finds himself in very different conditions from the young man who had died a fatal accident.
Now, if we only take into account the age and nature of the death, we can imagine what will happen when the beliefs (conscious or unconscious) intervene, the way the corpse is destroyed, the evolutionary state, the deep aspirations , Etc., other factors that all exert a certain action on the states of consciousness of being at the time of trespasse and that
They act thus, more or less deeply, on the march of the phenomenon.
Before we examine what tradition teaches us about breaking physical ties, let us first remember what death is considered from the point of view of legal medicine.
The signs of death are immediate or mediate. Here are the first ones: stopping the heart and circulation, dilating the pupil, viscous screen on the cornea, sinking of the eyeball.
These are just a probability. The second ones: cadaveric rigidity, cooling, putrefaction, which only occur after more or less time has elapsed, are the only ones that can give the certainty that, however, it will only be truly absolute with putrefaction.

In fact, death is essentially characterized by the disappearance of vital “processes”, but even when all respiratory movement ceases, when cardiac contractions have completely disappeared, the vital “processes” are no longer present.
In the human being and in the higher animals, the cessation of the great organic functions does not entail the immediate cessation of the vital manifestations; The muscles of relationship life can still contract, as Brown Sequard has so well demonstrated. And in addition to these exceptional facts, the smooth fibers of the intestine show increased excitability, the vibrating lashes, which form the mucous membranes of the airways, continue their rhythmic movements, the leukocytes in the blood perform movements for many hours and sometimes for many Days; Finally the glandular cells continue to exert their chemical functions.
As can be seen, it is only from the point of view of legal medicine that the time of death can be determined very closely, the same is no longer the case when one considers the phenomenon from an essentially physiological point of view, and in this respect, this is what Occult tradition.
When the hour of death rings, the coarser atoms, which, in the last earthly existence, have clustered together in the web of life, slowly detach themselves from the denser physical matter, taking with it the breath of life.

As it withdraws, the limbs cool off causing what is called the chill of death. While all the atoms of the physical body have been renewed multiple times in the course of life, the permanent atom has not only been preserved, but also preserved, through all the physical vehicles that the being has made use of in the course of its previous existences.
Since the subtle web of life has completely left the limbs and the various organs of the body and gathered around the atom, it is seen, say the occult sages and the seers, to shine around him the violet-golden flame of the breath of life ; Then this flame rises to the head to the third cerebral lobe, to slowly reach the junction point of the parietal and occipital sutures. It is during the withdrawal of this vital web and as it huddles around the atom that the eyes become glassy.
Then begins the detachment of vehicles; The ethereal body (or vital body), which in reality still belongs to the physical world, is removed by the head and leaves the body inanimate. He is accompanied by the astral and mental bodies, which, like him, leave the corpse, performing a spiral movement, taking with it the permanent atoms, not, indeed, the atoms themselves, but the energy of which they were the field of action.
Even after these various elements, which are the vehicles of the spiritual principle, abandon the corpse, they are still attached to it by a thin, shiny, silver cord, which the occultists call the “silver cord”, Point of attachment, resembles two 6, one right, inverted the other, gathered by the ends of their rings.

During life, one of them is fixed in the heart by the germ-atom, being the rupture of that atom that causes the heart to stop. The cord does not break, before the panorama of life, preserved in the vital body (or ethereal double) has been reviewed.
Having abandoned its material casing, the disembodied man regains great spiritual freedom and re-views, in the ether which reflects the vital body, all the images of the scenes of his terminated existence, which have been etched in his subconscious memory.
These images are presented to the consciousness as an immense panorama to unfold in the opposite direction of the real succession of events, that is to say, they come, in the first place, the facts that immediately preceded the death, being followed regularly those that go back more and more to the past.
In my book La villa du silence (The Farm of Silence), the reader will find a narrative as complete as possible of the modalities of the reminiscences of the past. Let me quote here only the following excerpt from this narration:
“I realized at the same time that each new existence is linked to the previous one, that in order to progress and elevate itself to Wisdom and Light, it was necessary to have no more hatred but only love of the supreme law that governs the worlds.”

For all the long time that the body remains in contact with the superior vehicles and these still remain attached to the physical body by the silver cord, any dissection or any blow struck in the said body, the deceased to some extent can feel it.

The cord starts at the junction of the two six, one part of which is physically in order to avoid very rapid putrefaction, joining the other branch to the superior vehicles.
From the moment the silver cord breaks, the body is completely dead.
According to teachings collected in some psychic messages, this rupture of the silver cord would be produced by the intervention of one or many protective entities.
It may be said, therefore, according to the various observations made by the occultists, that the crisis of death unfolds in the following manner:
1. – withdrawal from the plot of life to the surroundings of the permanent atom;
2. – rupture of the permanent atom;
3. – removal of permanent vehicles;
4º – rupture of the silver cord.
The “processas” of death, as we have just outlined, using occult data, could be verified on several occasions, both in its primary manifestations and by clairvoyance.
In his work On ne meurt pas, Mr. Léon Chevreuil brought together a number of highly instructive testimonies for their concordances. Among them we can mention, as main, the one of a learned psychic psychic, deceased in the United States of America in 1910, whose clairvoyance was often used in the diagnosis of diseases. Here is what he saw:
“My faculties allowed me to study the psychic and physiological phenomena of death at the head of a dying man. I was a lady of about 60 years old, to whom I had often given medical advice. When the hour of death came to her, to my great happiness I found myself in a state of perfect health, which made it possible for me to freely exercise my faculty of clairvoyance.
I set myself so as not to be disturbed in my psychic observations and began to study the mystery of death.
I saw that the physical organism could no longer satisfy the needs of the intellectual principle, but it seemed to me that various organs were resistant to the departure of the soul. The muscular system tried to retain the driving forces. The vascular system struggled to retain the vital principle. The nervous system fought with all its force against the annihilation of the physical senses, and the brain system sought to retain the intellectual principle. The body and soul, as two spouses, resisted the absolute separation from each other. These inner conflicts seemed at first to produce painful and disturbing sensations, so that I rejoiced when I perceived that these physical manifestations indicated not pain and sickness , But simply the separation of the soul from the organism.

In willful, domineering, very material beings, agony is sometimes painful. This is how they find themselves agonizingly contracting horribly, clinging to everything, scratching the wall and often ripping off pieces of skin with their fingernails.
Shortly after, her head was surrounded by a brilliant atmosphere, and then I suddenly saw the brain and the cerebellum extend their lower parts and paralyze their galvanic functions. They became saturated with vital principles, with electricity and magnetism, with life movements and with sensibility scattered throughout the organism. The head was as bright and I noticed at the same time
That the extremities became cold and dark, while the brain acquired special effulgence.
Around this fluidic atmosphere that surrounded the head, I saw another head forming that slowly, more and more. It was so bright that I could hardly fix it, but as the fluidic head condensed, the bright atmosphere disappeared. I deduced that these brilliant principles, which from all parts of the body had been drawn to the brain, were firmly united, according to the superior and universal principle of affinity, which is felt in every portion of matter.
With surprise and admiration, I followed all the phases of the phenomenon.

In the same way that the fluidic head had detached itself from the brain, I saw the neck, the shoulders, and finally the whole fluidic body formed in succession.
It has become clear to me that the intellectual parts of the human being are endowed with a collective affinity which allows them to meet at the moment of death. The deformities and defects of the physical body had almost completely disappeared from the fluidic body.
While this phenomenon unfolded before my private faculties, on the other hand, for the material views of the people present in the room, the body of the dying woman seemed to present symptoms of malaise and anguish, but they were fictitious because they came only from the departure of the forces Vital and intellectual, who would withdraw from the whole body to concentrate on the brain and then on the new organism,
The spirit rose at right angles above the head of the forsaken body, but before the final separation of the tie that held the material and intellectual parts for so long, I saw a stream of vital electricity forming on the head of the body. Dying and under the new fluidic body.

This gave me the conviction that death is no more than the rebirth of soul or spirit to rise to a higher state and that the birth of a child in this world or the formation of one spirit in the other are identical facts. Nothing is lacking, not even the umbilical cord, figured there by a bond of vital electricity.

This bond, for a time, subsisted between the two organisms. I discovered something that I did not realize in my psychic investigations: that a
Part of the vital fluid returns to the material body as soon as the cord or electric loop breaks. This fluidic or electric element, spreading throughout the body, prevents the immediate dissolution of the body.
As soon as the soul of the person, which I observed, loosened from the tenacious loops of the body, I found that its new fluidic organ was appropriate to its state, but that the whole resembled its earthly appearance. It was impossible for me to know what was happening in this intelligence that was alive, but I noticed the calm and astonishment that the deep pain of those who wept beside him was causing.
She soon realized the ignorance they were about what had really happened. “
In turn, Mr. Ernest Bosc, author of works much appreciated, wrote the following lines, which I quote verbatim and confirm all the description I have just made:

“We said, then, that the brain becomes bright, which illumines the head of the dying man, for let us not forget that life, having withdrawn itself to the neck, then resides entirely in the head, around the fluidic atmosphere of which we see a A considerable volume of aura, from which a new head forms, which at first became very nebulous, becomes more and more distinct, sharper, than a precise drawing, and as the head condenses, the luminous glow of the head Of the dying man is increasingly disappearing, and soon the newly formed head joins a neck, shoulders, a trunk, legs, a
Word: a complete ghost that hover above the corpse, in a horizontal position.
Evidently, all that was life passed on to this ghost and animate it, yet it remained attached to the corpse by the vital fluidic bond, and while it is not broken, the individual is not dead.
Given that it was time to watch the last moments of an old man of 78 years, who seemed to suffer a lot and said and repeated to his wife: “Cut, cut …” The poor woman did not understand what he wanted. Suddenly our spirit came to the idea that it was a matter of cutting out the fluidic bonds, and soon I did it, passing my hand very rapidly over the head of the dying man. This immediately let out a big ah! Of relief and died instantly. I had played Parca’s role … “

As the fluidic loop is cut or broken more or less away from the body, more or less slow is the decomposition of this, that is why this portion of the fluidic loop is that it prevents the dissolution and putrefaction of the corpse. We are fully convinced that the vital principle escapes from the body through the pineal gland, since all the seers affirm that the soul or spirit evolves from the top of the skull.
Here is how a missionary on his return from the Tahiti archipelago in Polynesia expounds on the “processus” of death: “They believe that at the moment of death the soul withdraws to the head in order to, then leave And to go through a long and gradual work of reabsorption in God from whom it would come … It is curious to note that the Tahitians believe in the departure of a real substance that would take human form and profess this belief by virtue of the statements of some of them Who are gifted with clairvoyance.
According to these seers, since the dying man ceases to breathe, a kind of vapor comes off the head and condenses above it, at a short distance from the body. It is attached to it by a kind of cord, formed of the same substance.

“It is said that, when the body has become cold and the last manifestations of life have ceased, the cord, which the Binds to the soul, dissociates and the soul, liberates, evolves, assisted, apparently, by invisible messengers. ”
One of the most interesting details of these various descriptions is the indication concerning the rupture, at the moment of death, of the bond (the silver cord, to which I have just referred), which holds together, during life, the physical organism and the principles Of being.
Let me note here the analogy that exists between the successive manifestations of disincarnation and those that preside over the fluid constitution of an apparition that arrives at complete materialization.

Having described in my work La villa du silence (The farm of silence) the formation of the ghost, I reproduce here this passage to show that the phenomena are always successive. And the following:
“The room was unexpectedly bathed in a singular light, to the point that it caused me the illusion that the sun suddenly swept the clouds, as it often happens after a violent rain, but I was not late to recognize my error when seeing that the The rain had begun again and the sky was becoming darker and darker.
Moreover, the light, which brightened the room, could have nothing in common with sunlight. It was at the same time soft and strong, as if it were iridescent, rich with changes that admirably merged into one another, to such an effect that all The objects in the room seemed to stand out distinctly above it.
My eyes watched in wonder at the extraordinary phenomenon, for I soon saw the reason why everything stood out clearly in this dreadful light. It is that the strange light no shadow produced. It penetrated equally everywhere and completely enveloped each object, accentuating the straight lines or curves of the contours.

Suddenly, I saw with great clarity, in front of me, a slight luminous stain, which gradually took on the human form. In less than a minute, this form became more consistent, larger, more accurate, until finally materializing. There was the ghost, with a somewhat sad smile. “

We find ourselves, therefore, when we study the “processus” of death, as well as that of materialization, in the face, not of an abrupt act as one is generally led to believe but a chain of phenomena. The unfolding of this, in time, expands for a period whose duration varies according to individuals, thus justifying what was said at the beginning of this work, namely that each has its own death and we are tempted to add “to Death he deserves, “according to his life was good or bad, for nothing of what the creature was or thought can be definitely lost. This is the immanent justice, to which no human being can escape.
Thus enlightened, as far as it could be the “processus” of disincarnation, we must now form opinion on the possible dangers of the incineration of the corpse.
We will refer to several sources, which can be classified as follows:
1. – opinions of people who currently live on the earth plane;
2. – clarifications given by disincarnated persons whose corpses were not incinerated;
3º – information provided by disincarnated persons, who have incinerated their corpses;
4. – observations made by seers during incineration.
I have a subscriber to Psychica who formulated the question she inserted in her issue of September 15, 1923. “Does incineration hinder the detachment of the spirit?”, Mr. André Davenne made one feel how much it would be desirable for competent persons to deign Expose their opinions on this throbbing problem through this magazine.
Many were the responses to Psychica’s direction. Here are the most interesting:
From Ms Juliette Hyver:

“The incineration has no effect on the deceased if the soul has completely detached itself from the physical body, but if the soul is still attached to that body, painful reactions can take place upon the spirit of the dead.”
I am very much in the opinion of Mrs Juliette Hyver, since it should not be forgotten that detachment is more or less rapid, depending on the type of death, the duration of the illness, the medicines to relieve the patient and, above all, the ideas of this With respect to survival.
I insist on this point, which shows how much the teaching of Spiritist philosophy is necessary and useful. If, when alive, man instructed himself in the manner in which disincarnation operates, neither surprise nor disturbance would he experience in his extreme and widely justified hour would he find the phrase of an antiquity poet “Death does not exist.”
Generally speaking, a violent death, reaping the individual in full vitality, requires a longer detachment than a death that comes after delayed illness or that results from the ruin produced by age.
The use of narcotics retards detachment, just as materialistic ideas and the fear of hell.
One will be released after a few hours, another only after a few days, or even months and years.

In Western countries, in France, for example, where corpses are buried almost always the day after death, this time period, according to messages received from the Beyond, is insufficient in many cases. If one could wait five or six days, the incineration would not offer any risk, since, after that time, the bonds that bind the spirit to the body, whatever the death type or the mental state of the individual, will already be broken.
Mr Charles Lancelin is speaking out against incineration. For what reasons?
Hey them:
“It is evident that the spirit itself, as absolutely immaterial, does not experience any pain with incineration, but for the plastic intermediary incineration is horribly painful. In the first moment, the death of the physical body is neither total nor absolute. Only one essential organ ceased to function and the general life ceased; The other devices and organs, however, continue to live individually, because the cells retain their peculiar vitality and only die one after another. I believe that the ethereal double, in constant and intimate relations with all parts still alive in the corpse, only on the sixth day after official death begins to weaken only to dissolve in the environment after months and months, when all the cells have already They are dead.
Cremation, brutally annihilating the organism, almost instantaneously subtracts its support from the ethereal double and forces it to dissolve, not progressive, as it should be, but almost instantly and in any case violent.

As for the astral body, which holds the sensibility, the question is very simple and evidently. He suffers almost as horribly as he would suffer if his material organism were burned when fully alive. Its sensitivity is in fact twofold: partially astral and partly physical, but it is evident that, as it is connected to the etheric double, it is not possible for it to have weakened this inferior sensitivity, except when the ethereal double itself dissolves itself and this loss of sensibility Is complete only after the ethereal double has completely dissolved in the environment, which means that at the time of cremation the material sensitivity of the astral body still subsists almost entirely and no pain is spared from that which the fire causes. His torment is therefore integral and therefore horrible. ”
Mr Phaneg also spoke in the same vein:
“I am against incineration not only because of the probable, very probable, suffering of the physical body, since the manner in which pain acts on the fluids is still largely unknown, but also for a mystical reason. Rules of Christian liturgy and burial, they knew that the cells of our physical body had not concluded, at the time of death, the
Performance of their role. And yet, if their spirit has evolved through charity, it is their role to play, in the lower realms of Nature, the role of enlighteners. They are the only representation of God for minerals and plants, and fire abruptly destroys the physical support of spirits and our cells. ”
Mr René Warcollier has a more general opinion expressed in the following terms:
“My opinion on incineration? But it’s very simple.
Until the moment when experimental science appeared, mankind has always progressed in an empirical way in everything and everything, as well as in the way of living in dwellings, in dressing, in food, in family and social life And religious, but ended up subjecting to experience everything that concerns life and thus to acquire a certain balance.

Everything has experimented with regard to the dead: embalming, incineration, and so on. In our centers of civilization it ended up in what seemed simpler: burial, however, as there is always a lack of one of the data of the problem, we are no more advanced than in the time of the quaternary man.
“Science rebuilds man again. Everything is or will be work resumed, including the questions of the dead; How, however, this depends on the development of the
Psychism, mankind will only have to wait patiently and, while waiting, let the living bury the dead as they please, patiently waiting for the living to bury the taste of those who stay.
However, for a city-planning reason, it would be good to adopt incineration, not immediatly, but after a certain period of time. ”
During a spiritual session on March 18, 1926, at the Allan Kardec Society in Rochefortsur-mer, the guide of the medium was asked whether, in his opinion, the spirit of Gabriel Delanne had suffered from the incineration of his material body.
Here are some passages from the answer given by that guide:
“In general, when disincarnation is slow, painful, incineration constitutes a suffering for the spirit, but for beings like Flammarion and Delanne, no suffering could result therefrom, so I answer your question: Delanne’s spirit no pain has experienced During the incineration of his body.

But the minority are mild deaths, as was the case with these masters. In most cases, the spirit still preserves, after disincarnating, certain more or less profound connections, according to its evolution.
The fact that there is a rupture of the vital fluid by death is not always a proof that the soul has detached itself from the body and has given fast flight to other spiritual planes. If you feel deep sorrow for leaving the earth and those you love, it turns on
To its mortal casing. Even if you do not feel the pain of dying, the soul, after its disincarnation, can remain attached to your physical body.
For less evolved beings, incineration is never advisable, for the spirit will then suffer with this brutal and very rapid destruction of its carnal shell. As a general rule, spirits disapprove of incineration. ”
Two months after receiving the communication we have just reproduced, on May 7, 1926, Gabriel Delanne gave in the same group a message in which, more precisely, he spoke of the incineration:
“I did not suffer as a result of the burning of my body, but I recognize that this fact is not an example to be followed, because almost always the spirit suffers with the cremation of its physical body.”
The Two Worlds, May 23, 1924, published the following statement:
“In a conversation that we have had with the disincarnated on several occasions, we have had some opinions about cremation, and we have been able to speak to at least three people who have passed through the crematorium. In the corpse of the deceased, sometimes for long hours after the journey, except in hot countries, where putrefaction occurs very quickly. It is therefore reasonable not to move with the corpse for a period of 36 hours, in order that Death is complete and the psychic elements withdraw completely from the carnal envelope. ”

When one examines the different opinions for and against cremation, one finds that the most opposed are the ways of seeing, however, by analyzing closely and comparing the arguments expended on one side and the other, one soon Convinced that the apposition is more apparent from the real and that little lack so that the diverse opinions are reconciled. For this, however, it is necessary to proceed with method. If one puts it in the hygiene point of view, it is clear that we have no doubts about the advantages of cremation.
In large cities such as Paris, for example, these advantages are really considerable, but it is absolutely essential that cremation should only be carried out long after official death.
Convenient, therefore, would be that the corpses be kept in a kind of cold morgue. It is a matter of organization and much more complicated problems if they have solved countless times.
On the other hand, however, one must take into account the opposition of almost all religions and issues of a sentimental order.
To conclude, we understand that incineration, as practiced among us, is indeed too premature.
When one of those who are dear to us is suffering, sick, we strive to relieve him, by sparing him all useless pain. We can not, consequently, of encouragement
Unconcerned, inflicting atrocious sufferings upon him, barely has transposed the doors of the tomb.
Let us have the courage to proclaim very high what we know and stand guard against the dangers of a hurried incineration.
Let us endeavor to instruct the living as much as possible.
Let us repeat, that they may know it, that death may be mild to them if, in the course of their present life, they are careful, in all circumstances, to be useful and good to their fellow men. Let us tell them that all the effort made will be told to them and that they will experience its beneficial effects.
By doing so, we will direct them to true life and will often spare them terrible posthumous sufferings.

In fact, Death opens the door of a marvelous, marvelous, grandiose, more splendid than our imaginations. It is just the change of a state of consciousness and nothing more. If we know how to remove the macabre mask that the men, moved by terror, have put, we will recognize the accuracy of this profound truth: that it is the threshold of true, universal, eternal life that pulsates in all beings, that affirms and blossoms in Each of us, making us pass, successively and gradually, through all possible states of consciousness.
It is in this Hereafter that we will also experience the unparalleled joy of meeting, for centuries, with the beings we have most tenderly loved. To them, united more than ever by the powerful law of attraction that has been imposed on us by each other, we will work with these loved ones in an intimate and permanent collaboration at all times.
And even greater will be our willingness to live with them in understanding the deep reasons for our reciprocal connection and in seeing how durable such connections are.
Through the cycles which are linked together, the immortal spirits pass through the various worlds, which form the field of action, divided into groups, according to their affinities and affections, and work together in common in Long series of his successive reincarnations to rise by a slow and continuous ascension to the Godhead.

Paul Bodier




Photo: Theodora

Source: www.bvespirita.com


















































Basics of Reincarnationist Psychotherapy and a case of study

Pablo de Salamanca was born in Rio de Janeiro in 1968. He holds a bachelor’s degree in engineering, graduating in 1991. He completed his master’s degree in 1992, defending his thesis in 1994. Still in his original area of ​​professional activity, he began his doctorate in 1995, completing his thesis in the year 2000.
This work, “Fundamentals of Reincarnation Psychotherapy and a case study”, is the result of his training course in Reincarnationist Psychotherapy and Therapeutic Regression.
Currently, at the beginning of 2012, ten books have already been realized by Pablo: Wisdom in verses (2001), Depositions of the Beyond (2005), Lives in verses (2005), The Worker of the Threshold (2007), Extraphysical Experiences ), Fundamentals of Reincarnationist Psychotherapy and a case study (2009), Reflections (2009), Extraphysical Experiences II (2010), Perceptions (2011) and Sonetos to reflect (2011).

First of all, it is impossible not to thank the Creator Force of the Universe, of which we are all part. Thanks also to those spiritual friends, who in an often anonymous way, support and encourage us. To my parents of this incarnation: thank you for the sacrifice of your lives! I leave a sincere note to Fr. C. R. Cassino and E. de C. Viegas, above all for help in the first steps of my spiritual journey. I especially thank Terezinha S. do Carmo for her collaboration in years of work in the spiritualist lines, which contributed greatly to my understanding of life. I also express gratitude to all who have, in some way, helped to promote my evolution in our present life. Many thanks to Antonio M. Gallo and Rejane Schaffer for their extreme dedication as instructors in this course. Finally, I deeply thank “Indaiá”, who encouraged me to go to meet Reincarnationist Psychotherapy, as well as fulfilled the role of “patient” in the present work.

The cover of the Portuguese version
is a photograph of Leland Davis, without denomination, removed from the site http://www.freerangestock.com (access on 05/27/2009), and, according to the same one, of use entirely free for registered users in the referred site.
The cover of the English version was taken in France in the year 2005 by Theodora, in which authorizes the use of all her photos for the common good.

This work is copyrighted and will not be marketed in any way. Although the book is offered for free by downloading on http://www.harmonianet.org, it can only be reproduced with the author’s permission, after contact via the email contato@harmonianet.org, when it will be allowed to cite the work in Part or all, as long as you name the author and the homepage responsible for the maintenance on the internet.

Dear readers, a few initial words are necessary before the exploration of this electronic book. The present work, while discoursing on the foundations of Reincarnationist Psychotherapy, does not in any way exhaust the subject. Here you can see a panorama on this new psychotherapy, which mirrors the vision of someone who has practiced it recently. Thus, it will probably not be difficult to perceive that some of the procedures performed do not correspond perfectly to what is established by the established methodology, since, at the time, I toiled as a student of the training course, also lacking the experience that only the years confer. Therefore, it is recommended that those who are more interested in Reincarnation Psychotherapy visit the following websites: http://www.portalabpr.org/ and http://www.maurokwitko.com.br/site/. However, by reading this monograph of course completion, it will be noted the great potential of this psychotherapy for self-knowledge, relief and healing of the sores that affect the human soul.


I believe it is relevant in this introductory text to put the motivations that led me to take an interest in the study of the human psyche and to embark on the paths of Reincarnationist Psychotherapy.
I had a very Cartesian academic formation, having become an engineer in 1991. In 1994 I finished a master’s degree and in 2000 I defended a doctoral thesis, both in the same area. However, as a young man I was already interested in “things of the spirit,” being an avid reader of several lines of spiritualistic thinking, which led me to attend temples and centers of various types, in search of a greater understanding of life. After discerning what would be best for me in 1993, I began to act directly in spiritual centers through the development and practice of mediumship. After a few years of experience, I began to realize that part of the people who sought the various spiritual treatments had only a partial improvement, or when they had a complete recovery, they eventually fell into later relapses. After meditating a lot on this issue and observing the situations from other angles, I concluded that the psychic / emotional disturbances that some of the centers had had, were, above all, an intimate one. That is, the primary cause of their ills was not due precisely to the workings of the so-called obsessors, but rather had an internal origin. In this way, I concluded that the best way to help these people would be to treat them, too, with some kind of psychotherapy.
So, from the year 2006, I began to study various works by renowned authors such as Freud and Jung, as well as access to a vast literature on past life therapy. However, it was not clear to me what course to take in terms of some form of psychotherapeutic training.
In 2007, in addition to an intermittent gastritis that was affecting me a few years ago, I started to have a disturbance at night, during sleep. I had been having frequent sensations that I could run out of air to breathe, which made me wake up and often have insomnia for the rest of the night.
This occurred for about six months, until I discovered on the Internet the Psychotherapy of Reincarnation.
I found the method interesting and already intended to take the training course, but before that, I decided to submit to its methodology as “patient” in order to feel its effectiveness against the complaints I have outlined above, as well as with Relation to other complaints of lesser significance.

I performed a complete treatment through the Psychotherapy Reincarnation, achieving very good results. I no longer presented the harmful picture that occurred at night and the gastritis was reduced considerably. In addition, other minor problems have been overcome and I have become more aware of who I am, that is, I have made a significant advance in self-knowledge, which is a fundamental basis for living in greater harmony. I should also point out that having been a “patient” previously facilitated an understanding of how the method works, clearly contributing to learning in the training course. Today, I think it is very important for the reincarnationist psychotherapist, before taking the course, to go through the whole therapeutic process. Thus, you will not only have the balance needed to fulfill your task as a therapist, but you will also understand well what the “patient” feels during the regressions / progressions, so as to be able to help you overcome your problems, or at least , To have a higher quality of life.
After being a “patient” of Reincarnationist Psychotherapy and then taking the course, having already gained some experience with treatment volunteers, I am comfortable saying that this psychotherapeutic method is very effective and has great potential for expansion.
In the future, which I believe is not far off, many people will benefit greatly from Reincarnation Psychotherapy.


2.1. Reincarnation as a paradigm

Using the image of a building to understand Reincarnation Psychotherapy, it can be said that reincarnation functions as part of the foundation of this building. That is, reincarnation is a very important basis, which permeates the entire methodology of work of Reincarnation Psychotherapy. However, it is important to note that one can not ignore a fundamental mechanism of functioning of the human mind, which is the relationship between the conscious and the unconscious. This question is also basic for Reincarnationist Psychotherapy, but will not be addressed here, as this has already been investigated in depth by renowned scholars of the past.
Considering that reincarnation is so important for Reincarnation Psychotherapy, and that from it develops its methodological pillars and main procedures, it is quite relevant, in this work, to point out some evidence of the reality of reincarnation, from the scientific point of view .

2.1.1. Reincarnation and Science
Scientific proof for reincarnation is, to some extent, as difficult as proving life after physical death. So far, it is not possible to meet all scientific postulates, in a narrow sense. However, does the Cartesian / mechanistic method apply well-adjusted to psychic and / or spiritual experimentation? Calmly, it is possible to say no. The scientific method has its limitations for some fields of knowledge. For example, there is still no traditional science-accepted equipment for measuring the so-called “bioenergies” (employed in various spiritual healing activities), although some efforts have been made by pioneering researchers.



The prejudice of instituted science is a strong obstacle to the systematic study of everything that escapes materialistic standards, but this prejudice still has great force in most countries. However, it is already possible to note scientists with a new mentality, who understand the universe in a broader and more integrated way, leaving behind the old strictly mechanistic view of the world. Thus, the issue of reincarnation is gaining relevance in the academic world and, little by little, is leaving the status of mere religious or mystical belief, becoming a scientific hypothesis worthy of being researched. Some relevant studies on this subject will be briefly presented below, although they are only a limited sample of what has already been done in this regard.
In 1966, Stevenson (1971), University of Virginia / USA, published the study “20 cases suggestive of reincarnation”, which was carried out through exhaustive and methodical investigation of natural occurrences of reincarnation (spontaneous memories) in several countries. After personally investigating about 1/3 of the 600 cases cataloged, at the time, Stevenson decided to publish a sample of 20 cases of the most varied types, from those that were very well supported and documented, to the cases with the lowest degree of sustainability.
In the year 1970, the work of Muller (1978), graduated as Doctor in Technical Sciences in Zurich / Switzerland, came to light with the title “Facts-based Reincarnation”. In this work, the author intensively discussed the cases of reincarnation recorded in the literature of the time, together with about 700 cases that were the subject of his particular study. Dr. Muller investigated the memories of children; Adult memories; Experimental studies (mainly based on hypnosis); Sensitive and mystical evidences from modern Spiritism; And what he called “joint evidence.” At the end of his book, the author states: “by taking stock of the various classifications presented, we find six main groups and more than 25 subgroups. Most of the incidents are of a spontaneous nature, however, we have several methods of research, such as regression of memory, investigation through mediums and experiments performed by the sensitives themselves. The reports show enormous diversity, however, they are all interconnected and form, in fact, a coherent system, a network of evidence. We can in principle assert that we have all lived on Earth before, and that the memory of one or more previous lives is hidden in the psychic structure of the subconscious. “

In 1979, Dr. Banerjee of the University of Jaipur / India presented to the general public aspects of his studies that lasted for more than 25 years, accumulating more than 1,100 investigated cases of reincarnation around the world. His research, as well as that of the scholars cited above, was based on rigorous methods, and did not consider reincarnation as a single hypothesis for the explanation of cases, but also the possibility of fraud, extra-sensory perception, and so on. Dr. Banerjee concluded that the human personality is composed of physical and psychic aspects, adding that the physical part is destroyed with the death of the person, but the psychic, somehow survives, and can express itself in the form of memories of one or more past lives. He further states at the end of the preface of the book that he has the conviction that we have lived previously and that we will live again in the future.
Dr. Helen Wambach, a North American psychologist cited by Silva (1985), used classic hypnosis to find some evidence to confirm past life memories. Her research had two stages, where, in the first, she had 800 subjects (28% women), and in the second, she had 300 subjects (55% of women). In the first group, it was found that in the past, the ratio between male and female declared under trance was 50.3% in men and 49.7% in women. In the second group, the proportion found in previous life, also under trance, was 50.9% in men and 49.1% in women. These results are what Dr. Wambach considers “the most robust objective evidence” that subjects actually regressed to lives
Since the division of individuals between the male and female sexes accompanied the biological fact of the human species, which normally presents similar percentages for both.
In addition to the aforementioned research, many other researchers have seriously studied the issue of reincarnation through a variety of methods. Possessing the already vast literature on the subject, it is possible to affirm that there is enough evidence to understand that reincarnation is a natural phenomenon. However, I prefer to end this chapter with the opinion of Goswami (2005), a senior lecturer at the University of Oregon / USA, Ph.D. in Quantum Physics, answering the following question: “Are the ideas of reincarnation and death survival scientific? “And he replied:” decades ago, the answer would have been a resounding “no,” but today, not quite. One of the main reasons is the existence of good data. I have referred to data on spontaneous re-incarnation memories.

Many of these data, with some of their aspects already studied, deal with children who remember past lives. Many other data have been obtained in so-called past-life regressions: under hypnosis, trauma, drugs, or special techniques, people seem to recall incidents from other lives. And many of the memories brought to the fore were corroborated.
In many cases, the possibility of fraud has been eliminated. “

2.1.2. The Purpose of Incarnation
This item of the present work is one of the pillars of Reincarnationist Psychotherapy (Kwitko, 2009), according to the organizer of this psychotherapeutic methodology, Dr. Mauro Kwitko.
It can be said that we basically incarnate to achieve harmony. Everything we have done in past lives and that has caused some kind of imbalance, whether for ourselves or for the like, needs to be re-evaluated, understood and transformed, putting into practice a new way of thinking and acting, in order to avoid The disharmony. Perhaps the basic motive of our existence is to evolve into a position of balance, with expansion of consciousness, each incarnation being an opportunity for this to take place, step by step. Considering this, it is fundamental a self-examination in search of non-constructive tendencies that are within us, so that we approach the reincarnation / existential planning that we did before the current life. If we look at this from another point of view, we could say that we reincarnate in order to achieve self-realization. However, in order to achieve self-realization, it is imperative that we strive to fulfill the goals that were planned for our lives before reincarnation.
With this in mind, it is easy to see how much Reincarnationist Psychotherapy and the instrument of Therapeutic Regression can be useful: through this methodology, we will have more subsidies to know details of why we reincarnate.

A very interesting fact with regard to the purpose of the incarnation is that many Brazilian spiritualists do not have a clear understanding of the importance of pre-reincarnational studies, which constitute the life planning (or existential programming) that they will try to fulfill in the Terrestrial Plan, despite Of the vast national literature on the subject. This question does not belong only to the national “spiritual world”, but is a human and universal phenomenon.
This can be seen, for example, through the studies of Wambach (1988), in a religious and cultural environment quite different from the one that exists in Brazil. His work expresses the reasons why 750 people were born (the purpose of the incarnation), through their statements under hypnotic trance. These individuals answered questions such as: whether they chose the sex they would have in the new life; Whether they were born of their own accord or not; If they already knew the future mother of another life; What was the purpose of coming, under such conditions, in this present life; etc. Many answers provided clearly reflect items of reincarnation / existential programming of those people, that is, there are expressed portions of their incarnation purposes.


2.1.3. The use of the incarnation

The use of the incarnation, according to Kwitko (2009), is another pilare of Reincarnation Psychotherapy.
People incarnate justly to put into practice all that they have studied and planned in the Spiritual Plane in order to free themselves from harmful habits developed in the past. Then, during the material life, the so-called “triggers” and “traps” will arise, so that the individual can attend to his inner problems and inadequate attitudes, seeking new ways of feeling, thinking and acting, in order to achieve harmony. It is precisely the Physical Plane that is the ideal place for the learning of the spirit, for it is in the materiality that the “dense vibrations” predominate, becoming a deeper and more effective “test environment.” When the incarnated one leaves his work of improvement aside, becoming less aware of the main reasons why he is incarnated, the triggers and pitfalls, as already mentioned, appear as a form of alertness. The trigger, for example, may be a situation that triggers a violent emotional reaction in the individual, drawing his attention to the need for a more intense exercise of inner transformation. Traps are facts that add up, reproducing the conditions in which people have erred in the past. That is to say, the “ideal” environment reappears so that they return to make previous failures and deceits, just so that they test their capacities to resist the error or vice, better resignifying their lives.
The methodological framework of Reincarnationist Psychotherapy was designed to lead the individual to a better understanding of his existential tasks, at the same time, seeking greater well-being. It can be affirmed, therefore, that the good use of the incarnation is a fundamental goal of Reincarnationist Psychotherapy, in relation to the “patients” who come to seek their services. The work “How to enjoy its incarnation” (Kwitko, 2007a) is a very complete work on the subject of this chapter.


2.1.4. The karmic relations

Karmic relations constitute another pillar of Reincarnationist Psychotherapy (Kwitko, 2009).
Karmic relations occupy a special place in the on-screen psychotherapeutic method, since people, having lived many incarnations in the past, have created strong bonds with other individuals. These links can be classified as positive or negative, and often a mixture of both types, which is a plot, often disharmonious. Since in the universe there is a law of cause and effect for everything, a balance must be struck between the parties involved in the process. This is no different for human relations, which results in the need for harmonization among those who have been injured in some way. Therefore, it is quite common in the available literature on past-life therapy (Allgeier, 1998; Woolger, 1998, among others) to find cases of rebirth within the same family of beings who were once declared enemies. More recently, a more specific study has emerged (Bowman, 2005), which also addresses the issue of karmic relations. I refer to the work “Love has brought me back,” which is the result of investigations into reincarnations that occur in a relatively short space of time, where people who have disincarnated have returned in the same family of origin for different reasons (grandmothers have made His own great-grandchildren, uncles returned as their nephews, mothers exchanged paper with their daughters, and even dead children prematurely returned as sons of the same mother).
It is interesting to note that the various foreign studies that investigate past lives present situations very similar to those reported in the Brazilian Spiritist / Spiritualist books, confirming the universality of the phenomenon, in a general way.


2.2. The Congenital Personality

Another item that is another pillar of Reincarnationist Psychotherapy is the so-called Congenital Personality (Kwitko, 2009). This term was first presented in a mediumistic work, “Workers of Eternal Life”, psychographed by Chico Xavier. In it, the spirit of the physician André Luiz narrates that Dr. Barcellos, disincarnated psychiatrist, said that what Freud and his followers lacked was the notion of Congenital Personality (Kwitko, 2008a).
To understand what Congenital Personality is, it is important to understand that people are not born pure, that is, they already bring characteristics developed in past lives. In other words, individuals, at birth, are not like a “blank book”, for they bring with them the accumulation of experiences of many past experiences, which are manifested in our present life in the form of various tendencies. These, being positive or negative, constitute the Congenital Personality.
However, the focus of the attention of Reincarnation Psychotherapy turns mainly to disharmonious tendencies. They often appear in the person at a young age, such as, for example, fits of rage without a strong justification; Unfounded fears; Spontaneous melancholic states; etc. They are aspects like these, that gain shape as individuals develop, causing their quality of life to fall, also disturbing those who live with them. That is, it is the Congenital Personality in the process of manifestation.
When one has access to the contents of one’s previous lives, it is very common to see that the main characteristics of that being are repeated over time (in various incarnations). The experience of many past-life therapists demonstrates this, and although they do not use the term Congenital Personality, they end up attesting to its existence, when they report the repetition of patterns of behavior (Binder 1985, Netherton 1997; others). On the other hand, here in Brazil, we have health professionals with a transpersonal view, who, although they do not use the term Congenital Personality, approve of their concept. This is the case, for example, of psychiatrist Jorge Andréa dos Santos, in two comments: “… being with you carries the tendencies of your own bio-psychological condition fixed in reincarnations …”; And “most of the psychic symptoms, which settle in the conscious zone, originate in the ballads of the spirit of the being itself” (Santos, 1999)


2.2.1. Evidence for Congenital Personality

Leaving aside the experience of past life therapists, already mentioned in the previous item, regarding evidence of Congenital Personality, it is relevant to emphasize the studies with children. These studies deal with spontaneous memories, that is, memories that flow freely, independent of the use of any technique of hypnosis. These investigations with children are quite relevant, because in these cases, there is no interference of a hypnotist on a subject, which, in certain situations, produces distorted reports, since the individual under hypnosis can try to meet the expectations of the hypnotist, Creating free fantasies (Wiesendanger, 1998).
The research of Stevenson (1971) and Muller (1978) present many cases of spontaneous memories of children, evidencing the reality of Congenital Personality. More recently, Bowman (1997), realizing that his children presented illogical reactions to certain situations, was able to verify with the help of a hypnotherapist that both had past traumatic lives that negatively influenced their lives today. Ms. Bowman, from then on, conducted learning in the field of past-life therapy, but decided to focus on investigating the spontaneous memories of children in the United States. The results she obtained and described in her book, “Children and Their Past Lives,” demonstrate the existence and, in many cases, the strong influence of Congenital Personality on the present life of the boys and girls who have been studied.

2.2.2. Possible immersion of personalities from past incarnations

The eventual immersion of personalities from past incarnations, according to Kwitko (2009), is another pillar of Reincarnationist Psychotherapy, which views psychopathologies in a different way. This eventual emer- sion consists of the manifestation of Congenital Personality at a given moment or period, which would, according to the ICD-10 framework (WHO, 1993), be classified as “paranoid schizophrenia”, “hebephrenic schizophrenia”, “Obsessive-compulsive disorder” and so on.
The Reincarnation Psychotherapy does not give an excessive value to these labeling, understanding that the individual must be treated in a more holistic or integral way, avoiding a stigmatization of the human being. A good example of a more holistic view of people with problems is in the book “Dealing with depression with past life regression therapy” by Kwitko (2008b). This positioning of Reincarnationist Psychotherapy is in agreement with a series of professionals and researchers, who do not understand the world from an exclusively Cartesian / mechanistic point of view. This is the case of Santos (1990), when he states: “complexity in mental pathology is, in most cases, such that we have limited evaluative possibilities; There being no precise boundaries and divisions in certain mental dystonies, the boundaries are almost always imprecise and indefinable. “2.3. Aspects of Therapeutic Regression practiced in Reincarnationist Psychotherapy 2.3.1. Therapeutic Regression in and of itself In general terms, regression is a therapeutic resource, where the “patient” is taken into the past, in order to remember / revive facts that interfere with its current equilibrium. Regression may be passed from the current life of the “patient” (childhood or uterine life, for example), or even past lives.
This positioning of Reincarnationist Psychotherapy is in agreement with a series of professionals and researchers, who do not understand the world from an exclusively Cartesian / mechanistic point of view. This is the case of Santos (1990), when he states: “complexity in mental pathology is, in most cases, such that we have limited evaluative possibilities; There being no precise boundaries and divisions in certain mental dystonies, the boundaries are almost always imprecise and indefinable. “


2.3. Aspects of Therapeutic Regression practiced in Reincarnationist Psychotherapy

2.3.1. Therapeutic Regression itself
In general terms, regression is a therapeutic resource, where the “patient” is taken to the past, to remember / revive facts that interfere with the current balance. Regression may be passed from the current life of the “patient” (childhood or uterine life, for example), or even past lives.
The regression method used in Reincarnation Psychotherapy begins with a soft music, aiming at relaxation. This relaxation serves for the “patient” to calm the sweating, reducing the quantity and intensity of thoughts and emotions. In this way, with the mind as “empty” as possible, access will be facilitated to important facts of his past, which are in the unconscious. The “patient” should preferably lie in a comfortable position on a divan or mat. Early in the relaxation, the therapist requests spiritual protection to perform the procedure, requesting that any entity that is trying to interfere negatively can be entity be taken to another location.
Next, the therapist encourages the “patient” to detach himself from the physical body, projecting his consciousness partially, and expanding it, to facilitate the mentor’s performance.
He then invokes the presence of the mentor of the “patient” to lead the regression, helping his / her person to reminisce / revive facts of the past that hinder the well-being of the patient. Next, the therapist is silent until the “patient” can manifest sensations, feelings, or comment on visions he is noticing. It is important to emphasize that the “patient” must be oriented beforehand to provide the necessary feedback to the therapist and the mentor, so that the regression develops well. When the “patient” begins his descriptions, he should be encouraged by the therapist to continue, avoiding stagnation. The goal of regression by the method of Reincarnationist Psychotherapy is the realization of the so-called “complete regression”.

The complete regression passes through the important facts of a life of the “patient”, until the moment of his death, and going to the point of enlightenment and rebalancing in the Astral. Following these steps, the “patient” is called back to the current reality by the therapist, who must do it calmly, explaining that his return will be tranquil and that he will feel well after the experience. It is important to point out at this moment that the regression practiced in Reincarnationist Psychotherapy respects the so-called “Law of Forgetfulness”. The following words of Kwitko (2006a) clarify this question: “Regression therapy should never be put in the service of curiosity. We must not infringe the Law of
Forgetfulness leading to regression, leading the process, helping the patient to know things like “who have I been in other lives?”, “Who was my ex-wife?”, “Why does my son hate me?” , And to allow the Spiritual Guide of the person, within his deservedness and necessity, to show him and allow him access to what he can see, what he deserves to see, what he supports to see … “


It is interesting to note that the different modalities of past life therapy (DVT) agree that it is crucial to locate the traumatic source (s) of the psychic problems that the patients present through regression. However, not all modes of DVT understand that, for the “patient”, remembering / reliving death is extremely relevant to their rebalancing. Martins (2001) points out that the passage of the “patient” by the disincarnation is of paramount importance, because, in this way, he will understand that that life has ended, and can be liberated. On the other hand, it may be even more restricted among the various types of past-life therapists, those who understand and practice a regression in which patients can remember and relive their experiences after bodily death (in the Extraphysical World) . Woolger (1998) provides examples of cases in which this type of experience was very important for some of his “patients”. Therefore, Reincarnationist Psychotherapy, in advocating the completion of complete regression (and with due respect to the “Law of Forgetfulness”), offers great possibilities of healing to those who seek it.
Finally, it is important to point out that the spiritual guide in Reincarnation Psychotherapy plays a central role. He is, in fact, leading the regression. This is because the guide or mentor is the one who knows the “patient” more deeply, knowing which of the most important traumatic events occurred, as well as the best sequence of approach to these traumas. Thus, the role of the incarnate therapist is that of an auxiliary, and must have enough humility to accomplish this task. Whoever conducts regression, therefore, is the spiritual guide of the “patient.” To the therapist, during the regression, it functions as facilitator of the process.
A very illuminating literature on the theme of this chapter is the book “Regression Therapy: All Questions, All Answers” (Kwitko, 2007b), which brings relevant completions to what has been addressed.

2.3.2. The action of obsessors in Therapeutic Regression
The question of the action of obsessors during Therapeutic Regression is another pillar of Reincarnationist Psychotherapy, according to Kwitko (2009). The work “Doctor, I hear voices! Mental illness or mediumship? “(Kwitko, 2006b) provides a great overview of the action of disincarnates on people with psychic disorders. Here are other points of view, noteworthy.
The Spiritist / Spiritualist literature is vast as far as the existence of obsessors and their types of acting on incarnates is concerned, and, for having a more religious / doctrinal purpose, being also well known, will not be quoted here. However, there are some very discerning scholars of the spiritist milieu who deserve special mention, for professional training and experience of scientific scope. Santos (1990), for example, comments on the relation between incarnate (with psychic problems) and obsessor: “In most of the mental illnesses, from the lightest and most inexpressive symptoms to the most severe demarcations, spiritual connotations have been observed. This is because we are immersed in a field of psychic energies and in constant harmony with our respective affines. “Palhano Jr. & Oliveira (1997) describe a work with people in psychic imbalance, combining Spiritist therapy with medicine, highlighting in many Cases, the presence of obsessors and the need for them also to be helped, so that the desired success in the treatment would occur to the satisfaction. Novaes (2000), a psychologist, comments: “We must understand that psychic disorders are not necessarily caused by spiritual obsession … It is often impossible to determine where one begins and the other ends.” Silveira (2004) presents cases in which he acted as both an experienced holistic psychiatrist and a spiritist, emphasizing the influence of disrupted entities on people with health disorders.
Already in the field of parapsychology, Mendes (1987) reports cases of changes in mental / emotional health, arising from the performance of what he calls “intrusive personality”. This term, according to the author, refers to obsessors (acting of spirits on incarnates), but can be a “subconscious personality” (when the person manifests a past personality). Mendes (1992), In a new publication, presented other interesting cases on the action of obsessors, causing significant behavioral anomalies in people he investigated.

Considering the area of ​​the therapy of past lives, although the subject is well diversified, there are also those who consider the problem of the obsessors. For example, Guimarães (1999) addresses the issue by calling them “presences”, which, according to the author, often visit the therapeutic setting during regressions.
In the light of all that has been exposed, it is not difficult to conclude that the potential for obsessors to act in a therapeutic environment is not negligible. Thus, Reincarnationist Psychotherapy, during Therapeutic Regression, advocates actions in order to prevent the interference of disincarnated individuals in imbalance. The very environment of the practice of a psychotherapist should be positively magnetized in order to form a satisfying egrégora. Feelings, thoughts and balanced attitudes on the part of the therapist, with his sincere and humble desire to help others, contribute significantly to the formation of the aforementioned therapist. However, on several occasions, the obsessors will penetrate the environment and it will not be possible for the spiritual workers accompanying the therapist to direct the obsessors. In this case, the reincarnationist psychotherapist should guide the “patient” to visit a trusted spiritist / spiritualist center, so that he can go through the so-called chains of disobsession. After that, the person can return to the office for normal appointments. IT IS
It is important to emphasize that the insistence on attending to someone who is accompanied by a disturbed entity may result in the patient being unable to regress, or that he may perceive, for example, only images captured by the obsessor during the regression attempt.

* Egrégoras is a type of energy field, protecting the environment.

2.4. Aspects of memory progression
The progression of memory, practiced in Reincarnationist Psychotherapy, has a unique therapeutic purpose, that is, it is different from what has been done by researchers such as Dr. Chet Snow, cited by Palhano Jr. (1998), who had a more investigative objective To the question of the relation between time, space and human consciousness. Palhano Jr. (1998), in his instigating book “Psychic Journeys in Time”, combined therapeutic interests (specifically on the question of regression) with scientific curiosities about the future (progression), using two experienced psychics.
In Reincarnationist Psychotherapy, memory progression aims to be more of a “tool of transformation” of the “patient”, and should not be seen as something that will necessarily occur, but rather as a possibility, as the person remains with a certain lifestyle, Or if the individual modifies their attitudes. Thus, for example, if a “patient” agrees that cigarette addiction does him harm, but states that he does not have the strength to let it go, a progression of memory that allows him to glimpse how he would stay if he remains in the smoking habit may be useful To give him the necessary perseverance in dropping the cigarette. In this case, the views expressed by your spiritual guide may be of some illness resulting from the continued use of tobacco. Now, providing an example of memory progression, from someone who has already decided to change their attitude, I cite the situation of a person who decided to stop using drugs. This individual, however, has doubts about his future. Thus, by making a progression of memory, asking the mentor of the “patient” to show what may come later, if he stops getting high (as he had previously decided), a future of health and personal fulfillment is demonstrated /professional. In this way, looking at this possible future, if in fact he maintains his decision to free himself of the narcotics, the “patient” has one more motivation to proceed.
When we study the work “Many lives, one soul” (see chapter 14), by Weiss (2005), it is possible to verify that this author uses the progression of memory, with therapeutic purposes, obtaining good results. The fundamental difference is that Weiss uses hypnosis, while the Reencarnacionista Psychotherapy practices a relaxation, leaving to the spiritual guide of the “patient”, the formation of images related to the progression of memory.

3.1. The subject
Indaiá (fictitious name) is a 49-year-old divorced woman, having two children: one male and one female, both of whom are of legal age. She lives in her own residence and works professionally as a nurse, and it can be said that she belongs to the middle class. Has completed high school as a level of education. Overall, it is in good health and is in the so-called menopausal phase. She is a practicing spiritualist (incorporating medium and passist), having extensive experience with Umbanda and incipient knowledge of Christian Spiritism.
3.2. Location of the service
Room ready for the practice of Reincarnationist Psychotherapy, located in the provisional headquarters of the Francisco de Assis Spiritualist Group, in the city of Rio de Janeiro.
3.3. General procedures
In Reincarnation Psychotherapy, there are four fundamental procedures: the 1st consultation; The therapeutic regression sessions; The drafting sessions; And memory progression sessions.
Through the first consultation, the patient’s complaints are collected, as well as important information about the patient, so as to be able to characterize her main problems. Also in this first contact, it is fundamental to probe whether the “patient” understands what reincarnation is and if it accepts that this constitutes a natural mechanism of the evolution of the spirit.
Next, even if the “patient” has a reasonable notion of the mechanisms of reincarnation and the purposes of its universal occurrence, it is relevant to review the main aspects related to the theme. At the end of the first consultation, it is explained that the success of the therapy depends, fundamentally, on the will of the “patient” to carry out an inner reform, transforming the disharmonious aspects of the character itself.

After the first consultation, the procedure is regressed if the patient is well informed about the fundamentals of Reincarnation Psychotherapy (if there are doubts, it is important to clarify them before starting the regressions, by carrying out one or more preparatory sessions , Where the mechanisms and purposes of reincarnation must be exposed). The therapeutic regression session itself is based on a relaxation with soft music, the “patient” being comfortably lying on a couch. The spiritual guide of the “patient” is invoked, who actually does the regression, while the therapist acts as a facilitator of the process. The therapist intervenes in the regression only to encourage the “patient” to continue seeing / hearing / feeling what the guide allows the “patient” to revive. In addition to assisting the “patient” to go forward in the life that the guide / mentor selected, it is also up to the incarnate therapist to bring him / her to the moment of disincarnation and to the time when he / she found clarification and rebalancing in the Astral.
After each session of therapeutic regression, an elaboration session is applied, alternating between one and the other, ideally, 7 to 10 days apart. The procedure of the drafting session is a dialogue between the therapist and the “patient”, where the latter is probed, as to what he understood of the therapeutic regression, allowing him to relate past life remembered with his current complaints. It is not for the therapist, however, to point correlations and explain them. The “patient” must individually obtain the necessary insights about his / her problems, in order to achieve a later re-signification.

After all the therapeutic regression sessions stimulated by the mentor / spiritual guide and their corresponding elaboration sessions, one or more memory progression sessions are proceeded. This procedure is the same as for the therapeutic regression session, with the differential that the mentor will create possible future images that the patient will see, and where he / she may arrive, depending on how he / she acts from that moment forward. The progression of memory thus will stimulate the “patient” to change to avoid a future of disappointment, or to reach a desirable goal.
After the procedures described briefly, it will be possible to discharge the “patient”, as assessed by the therapist. In general terms, the Psychotherapy of Reincarnation lasts approximately six months, constituting a brief psychotherapy.

3.4. Brief description of the case
In the first consultation, it was found that Indaiá presented mixed complaints. Referring to unpleasant physical symptoms, she reported having an intense respiratory allergy to various motives (strong odors, dust and, mainly, due to climatic changes). Reported chronic constipation. She also reported having severe headaches, soon after setbacks or annoyances.
With regard to emotional complaints, she indicated that she felt a rigid, impatient, critical and very demanding person with herself and others around her.

She also pointed out that she had an excessive concern for her daughter, not fully understanding why, and acting in an overprotective way. She pointed out that although she did not feel the ex-husband’s grief, the memories of disagreements and annoyances were constant.

She also often remembered the former mother-in-law and ex-sister-in-law, with some annoyance, reporting that if she could, she would no longer meet the people mentioned. She also commented that she had a dislike for prostitutes and people who constantly switch partners (she explained that when she discovered that a coworker had this behavior, she turned away from the person).

Following the first consultation, when investigating the childhood of Indaiá, she informed that she went from a period of great abundance to another of extreme poverty, after the separation of her parents.
She said that she related relatively well to her father, mother, and the various brothers she possessed, except for the older one who was rude. She pointed out that her mother was very disciplined, but somewhat disorganized, which led her, from a young age, to take on several responsibilities to assist in home services.

As a teenager, she undertook a professional technical course, while working in commerce, in order to achieve her independence from the large family, seeking her own space. She married early and had a troubled relationship for over 20 years, until she resolved to separate. She said that, perhaps because of this history, she now presented herself with a more or less constant anxiety, always ready to act and make decisions, not allowing the necessary rest. At times, according to her, melancholy states were flowing, but lasting no more than a day or two, though these occurrences were cyclical.

3.5. Results and discussion
3.5.1. First session of therapeutic regression
Early in the relaxation, Indaiá reported a pressure on the right temple and a sensation of “tingling” in the arms. After 15 minutes, she said she had seen a young woman like a princess, describing her: a very young girl, with dark hair and fair skin, wearing a long blue dress. She confessed that she had seen the figure from a few minutes ago, but she was finding the situation ridiculous, believing that many women would have a natural tendency to imagine themselves as princesses. Thus, it turned out that she was rejecting the process that was unfolding, but the vision returned with insistence. She then informed that the pressure on her temples and the “tingling” in her arms had disappeared. Then I intervened, telling her not to reject any vision or feeling. I told her to relax again and let the sensations flow freely.

After a few minutes Indaiá managed to connect with the story of the young woman she had seen before. She realized that the girl was herself in another time, not a princess, but a rich family girl. She noticed that the girl was pregnant, around four or five months.
She began to feel a certain anguish and impatience, because she awaited the return of the man who had conceived her. He did not show up. I asked for a little advance in the time of pregnancy. After a few moments Indaiá saw herself with a much larger belly. She already understood that she had been abandoned. Then there was a new advance in time, without a request from me. Indaia noted that she had given birth to the child, a girl, but her parents rejected her as well as her newborn daughter.
Thus, the “patient” recalled that she went to a convent, located in a high place and full of trees, to deliver the girl. She pointed out that she was bewildered. Here I make a parenthesis in the regression, to emphasize that at the beginning of the Indaiá relaxation, while the music was still in its beginning, I also relaxed briefly, and I ended up having a vision of several nuns, who soon disappeared.
So, somehow, I captured part of the story that was going to be described next. Returning to the subject, Indaiá continued to report that, after the child’s donation to the convent, she had been very sad, even desolate, unable to move away from the convent gate. There she stayed for a long time, not knowing what to do, regretting and lacking the strength to live (the “patient” cried because of her sadness and complained of a severe headache that, after a few minutes, disappeared without a trace)

Then I encouraged the continuation in time, but I noticed that Indaiá remained stuck with remorse and that moment of impasse in her life. After a little insistence on my part, the “patient” allowed herself to move forward, seeing herself lying in a very weak hospital bed, rejecting food and not wanting to live. She was in a sort of lethargy. So I pointed out that it would be important to progress more in time, leaving behind this phase in order to understand what has happened. Next, she found herself around 50 years old. She had married a man with gray hair, about the same age, on a small farm. Indaiá knew that she had other children, but that they were no longer there, having followed their own ways. She related that there were cattle. She performed simple tasks on a day-to-day basis, such as milking cows, explaining that her house was simple but that her life was comfortable in general. She pointed out that her husband was good to her and that they lived well. He marketed the farm products, and part of what they produced was for their own consumption. However, Indaiá stated that she was a predominantly sad person, as a result of still constantly remembering the daughter she had delivered to the convent. Then I asked Indaiá to go to the moment of her disincarnation. She then stood for a while without speaking and suddenly she felt a shudder in her body like a stride. I asked her for explanations of what she felt and she informed me that this had been the sensation of her denouement. I asked where she had gone after leaving the body and how it was. She said that although she was feeling well, there was a little bit of fatigue. I asked if she wanted to proceed and she said no, because she needed to rest. Then, I proceeded to close the session, stating that she would feel well after the regression ended, encouraging her to return slowly. The session lasted exactly one hour and the “patient,” shortly thereafter, said that she was fine. First drafting session
After a week, the first elaboration was carried out. Impressions from the 1st regression were passed on. Indaiá then reported that she had found several connections between what she had seen in the past and her current life. According to her, the most important aspect was to have delivered her daughter to the nuns of her other life. To this she associated the fact that, today, she is very attached and even overprotective about her daughter. The “patient” also stated that the great sadness she felt in the past, after giving her daughter, may be manifested in her present life by some periods of melancholy, which appear without any apparent cause, more or less cyclical, and disappear after about Of one day duration. She then pointed out that she had had a severe headache during the regression, after reviving the daughter’s delivery to the convent. As for this situation, she commented that, nowadays, whenever she goes through some more severe annoyance, she ends up having intense headaches. Indaiá also reported that she currently has a craze to go to the mail box of her home several times a day, believing that some letter will arrive. He related this to his long and anxious waiting for the return / news of the man who had conceived her in the past. Finally, she noted that a pattern of that past life was repeated in the present: it began life in a prosperous situation, moving into extreme poverty and reaching middle age with reasonable financial stability.

3.5.2. Second session of therapeutic regression
The relaxation was started, as always, with a soft music in the environment. Indaiá soon felt a pressure on her right temple. With ten minutes of session, she reported that she had lost the sense of touch in the entire right arm (“tingling” sensation). Shortly after, she reported that this occurred in the left arm.
After a few minutes, I asked her if she felt or saw anything. She stated that she was seeing a tall nurse, whose head was covered by an old cap. However, she said that it could be some interference of her mind, since she works, today, with nursing. I was silent, and a few more minutes passed. Then, noting that she was very passive and quiet, I decided to question the nurse’s image. Indaiá replied that the nurse was not her. In fact, Indaiá was being taken care of by the nurse. From that point on, the “patient” in regression began to understand the plot of her previous history. She pointed out that she was there to give birth to a child. I inquired if she had a husband. She said yes, and that she was a good person, treating her well in day-to-day life. Indaiá added that he seemed to be a doctor, although he was not present at the birth. I then asked that I go forward a little in time to observe the outcome of the birth. After a few moments, she related that she had a girl. I asked about the child, if she had hair. She explained that her hair was very thin and red.
She pointed out that she nursed the baby once, because her delivery was not perfect (it seemed to her that there was some material left inside the womb). So they had to take the girl away from her. Next, Indaiá said that she was feeling a fever and had other types of malaise. I urged her to continue until we understood how she had gone through these postpartum problems. However, she reported an intensification of the complications, pointing out that she was having difficulty by speaking.

Realizing the difficult situation, I said that it would be important to proceed further in time, until the problem was overcome. In a short time, Indaiá regained her composure. She communicated that everything was dark. I asked if she had disincarnated, and then she said yes. I asked if she remembered where she had gone after the denouement, and had talked to some mentor who might have clarified the situation. After a moment, she declared that she could see nothing more. She added only that she remembered that her daughter had been well. So I probed if Indai was feeling well in that moment. She said yes and so I thought it would be interesting to close the session, which had lasted 50 minutes. Second working session
After seven days, I found Indaiá for the second elaboration. I asked her how she was feeling in general and what her impressions were about what she had experienced in the second session of therapeutic regression. She then recalled the first regression and also the second, making a joint assessment of both. She concluded that there would have been the so-called “Act of Action and Reaction,” since, according to her, after the life in which she had donated the girl in the convent, she had a subsequent life in which she gave birth to a girl again, Could create the same one, since it passed away soon after the delivery. He reported that after the disincarnation in the second regression, he did not feel strong frustration at not being able to raise the girl because, in fact, his predominant feeling was that of relief, because he understood that the girl was well on the Ground Plane. She added that after her denouement, what she felt was a kind of serenity. She also commented that she found it interesting that her mentor presented this experience in a way that was very focused on the issue of motherhood, without showing more details of her passing through the Earth.
Thus, Indaiá concluded that the spiritual guide wished to prioritize this question. Finally, the “patient” reported that, since her first pregnancy in her current life, she had already intensely wanted to have a female child. Before, she did not understand why, but now she understands perfectly.
A few weeks after this session of elaboration, I rediscovered Indaiá and she made a point of informing me of a recurring dream that her current daughter had been having a few days ago. The young woman (20 years old) told Indaiá that the insistent dream had been repeating itself night after night, and that was bothering her, because she was a troubled young woman in the dream who was trying to find out who her mother was.

That is, there was a concordance of Indaiá’s regressions with the recurrent dream of her present daughter. Possibly, Indaiá concluded, her current daughter should be the same spirit as she had conceived in the past, but who did not create her and educate her. I did not encourage Indai to believe this information absolutely, but this event brought her an intimate certainty that she was, in fact, reviving her past lives during therapeutic regressions. This was positive for Indaiá’s treatment, since she kept herself from the beginning of the whole process, with some doubt whether she was actually accessing her past lives, or was fantasizing in some way. It is important to note that Indaiá’s regressions were carried out with absolute secrecy.

3.5.3. Third session of therapeutic regression
After the usual care, the third session of therapeutic regression began. After about 10 minutes of relaxation, under soft music, Indaiá stated that she was a man and was on a quay waiting for a slave ship. The man held a rather large whip, wearing a brown suit. The year 1812 came to her mind (it would be the year of her birth, according to her own “patient”) and that she lived in Brazil.
Next, Indaiá observed a scene in which the man (she) was already examining the teeth of some strong blacks. He chose only male blacks (around six). Then he noticed that he had arrived on his farm, where coffee was mostly produced. He said that he was not bad with his black slaves, and that they obeyed him submissively. He told her that he had a daughter, describing her as a beautiful young woman, very pale-skinned, with two long strands of hair that appeared under a sort of ancient female hat. I then asked for information about the girl’s age. The “patient” stated that the young woman was 18 years old and that her family had only three components: the farmer, the wife and the daughter described. At this moment of regression, it was apparent that Indaiá was in a deep trance, for the manner of speaking and some employed terms meant that, in a way, she had resumed her former arrogant, domineering male personality.
I inquired about the activities of the farm, and the answer was that I only observed planted coffee (she described a long slope of land with significant declivity, where the green of the coffee tree stood out). She stressed the sturdiness of the coffee grounds and said the leaves were large and well-nourished.
So I encouraged Indaiá to go on in time, so that she could reach some important moment of her life. In a few moments, the “patient” pointed out that the main problem of her life was a situation of her daughter with a suitor. She explained that there was a man, much older than his daughter, who was more interested in the land than the young woman. She still claimed that her daughter was very young and knew nothing of life. Besides, she added that such a man was not what he had planned for the girl. Then she reported that he (she) would eventually have to have the suitor killed. She continued, stating that she would not get her hands dirty, but that she would have to eliminate the man. After a brief silence, I spoke, asking what had happened.

Indaiá / farmer replied that he would have to have someone killed and someone to do the job.
She explained that her “right arm” on the farm would do the “job”. She went on to say that he was a Negro, one of his slaves, and that he was the reliable person for the task.
I resolved, then, to stimulate an advance in time, so that we understood the end of history. The “patient” then reported that the applicant had in fact disappeared. I questioned how and the answer I got from Indaiá was that he (farmer) did not even want to know how the Negro had solved the case. However, she said, “that’s where the biggest problem started.” Somehow, the farmer’s wife and her daughter suspected that the suitor’s “disappearance” was due to the interference of the head of the household. They did not accuse him, they did not even say anything about it, but the two women became more and more distant and cold. This caused great sadness to the farmer, according to his own account. Over time, the coffee grower started to drink and to smoke too much to forget the problem. I asked for a new advance in time. After a few years, Indaiá / farmer reported that she had difficulty speaking.
It was as if there was a “knot” in her throat. She explained then that she had a serious and crippling illness. Further on, she noted that even drinking water was difficult. At this time of his impoverishment, he pointed out that his wife and daughter treated him with contempt. Who remained solicitous, until the end of his life, was his slave and “right arm” in the farm. He narrated that he saw a scene in which the slave gave him water, so that he would not be thirsty.
At that moment of regression, I once again requested the help of the mentor of Indaiá to progress in time, until the disinheritance of the farmer. After a few moments, the “patient” reported that the nuisance in the throat was very large, and that he seemed to have lost his tongue. He said extreme difficulty in speaking. I communicated that it would be important to move forward in time, until a moment of clarification and relief. Immediately afterwards, Indaiá revealed that the pain in her throat had subsided but was in a dark place. She could not see anything. I once again called for a progression to a moment of clarification of the whole situation. After about a minute, the “patient” showed great surprise and shame. The farmer eventually met the man he had murdered. He told her that he had forgiven him and was there to help him. Indaiá / farmer reaffirmed that he had felt much shame and, at the same time, great relief for forgiveness (he cried a lot at the moment). Then I asked the “patient” about where he / she was (if it was a spiritual hospital and if there was a mentor). She just clarified that she was out in the open, in a wide green meadow. I asked if she was feeling well, to which she replied in the affirmative, although she declared some weariness. So I finished the session, which lasted 45 minutes. Third working session
When I met Indaiá again to do the elaboration, I had a surprise. She said she had come a few weeks ago, silently, feeling a sort of clearing that persisted in her throat, and that she had strange thoughts that she might have cancer.

However, she had concealed this concern from any person, for finding it as something without a greater foundation, although fear was growing every day. So she said that she felt an instant relief, for she understood that her fear came from what she had suffered in the past (months after that revealing regression, I asked her how her throat was and her fears about her health, and she, showing astonishment By her own forgetfulness, reported that she had completely overcome those concerns). The “patient” related the difficulty of feeding and drinking, at the end of her life as a farmer, with her refusal to eat in the childhood of this life. According to her, her mother found it difficult to find food she could accept. Indaiá, also noted that perhaps the problem she had in her throat, as a farmer, is reflected today in her respiratory allergy (sometimes she has an allergic pharyngitis). Next, she associated her present disciplinary character with the past life in which she had been a landlord and a slave. She emphasized the intensity of the shame, to be in the Astral with the man to whom she had ordered to take the life, explaining the enormous ambiguity of the situation: on the one hand it felt great relief and emotion by the pardon that had been given to him, but also would like to hide Of her victim. Shortly thereafter, Indaiá said she should be less rigid in general, claiming to have understood the importance of forgiveness. Finally, she looked at the fact that a past life had again presented a situation in which she had a daughter. In addition, she noted that the extreme concern she had had with her daughter in the past (avoiding at any cost a marriage she thought was bad) reflected in the present, through overprotection with her current daughter. Indaiá even raised a hypothesis, that this feminine filial figure of previous lives could be the same spirit that, now, is her daughter again. In that regard, I have told you that this detail is not something fundamental, but what really matters is your conclusions about the importance that the figure of a daughter has for her.

3.5.4. Fourth session of therapeutic regression
The relaxation started and after about 15 minutes, Indaiá said she believed it was impossible to regress because she was only seeing images of confusion. She added that fire was coming from one side, beams of light from another angle, without understanding anything. I understood that, what she was narrating was already the beginning of the regression itself, and in this way I asked the mentor to help her in clarifying the situation. Then I asked her if she was not noticing the occurrence of a fire or something (a war maybe). After a few moments, she said she was beginning to understand what was going on. Then she commented that it was an indigenous village that caught fire. I inquired whether she belonged to the village and whether she was a victim or an aggressor in the situation. Soon after, the “patient” commented that unfortunately it was she who set the village on fire. Taking advantage of the opportunity, I asked if it was a man or a woman at the time. She answered that she was a man, an Indian. Since Indaiá was somewhat static during the regression, probably impressed by the scenes or a bit confused, I kept asking, intending to help her get better in the story that was unfolding, and to provide the necessary feedback.
So I asked why I did that. She then informed me that the Indian (she) was acting as a “vandal.” To her surprise, she pointed out that she did not see a specific reason. So I pointed out that there should be some motivation to set fire to a village. I asked the mentor to have the “patient” go back in time, enough, so that we would understand the reason for the incendiary attitude.
After a few moments, I noticed that the face of Indaiá showed a mixture of sadness and revolt. She went on to narrate, that her village had been attacked when she was only a boy. She reported that all of his native village were killed, after an attack of burning arrows. The boy had fled, very frightened, and managed to survive alone. After an interval of time without speaking, Indaiá pointed out that she was, now, understanding everything. In this way, she went on to explain that, after the escape, she actually lived alone. She developed a strong desire for revenge, and began to live with this feeling growing. She attacked other villages in the distance, firing arrows with fire (she gestured in the air).
She reported that he was shooting and did not expect to see the result, going to hide in the forest. I inquired what the houses of the villages were like, and he replied that they were made of straw. I also asked if there were horses in the place, and Indaiá pointed out that he only rode horses. I questioned what kind of forest it was, and the answer was that the trees were very tall.

Then I requested that there be an advance in time, so that we can see some change in her lifestyle. The “patient”, after a period of silence, replied that she remained with the desire for revenge. She clarified that it had only reduced the impetus, but that it continued with its incendiary activities. So I asked Indaiá to advance further in time so that we could follow the outcome of her experience. Then she reported that the Indian had been bitten by a snake. Everything had gone very fast, and she was fasting with fever (she showed the symptoms bothered her). I inquired if he had disincarnated, and I soon realized that he did. Now the “patient” said she was stuck in place, following the onset of body deterioration. However, she stated that a type of jaguar was approaching and that it began to bite the head and face of her body. Then she reported with disgust that her body was being torn apart. He said he felt terrible about seeing the scene. So I told him to progress in time, to a moment of awareness of his whole situation. From this, the Indian (Indaiá) explained that he was visiting every village where he had made attacks. He heard screams of wailing and revulsion around him. She said she had a headache and was very uncomfortable with everything.

Again, I asked her to go ahead, but until she felt well, or at least to be relieved of the greatest sufferings. Quickly her facial expression, which was tense before, became calm.
I tried to get details of where she was, but I could only conclude that the disembodied Indian had entered a kind of numbness. In this state, she was able to report that other people passed their hands through her (astral) body. He reported that he felt “shocks” and “tingling” during a process in which the “weight” added to his astral body was gradually reduced. After a few moments, he said he was feeling quite relieved. The disembodied Indian had just gone through a “spiritual cleansing.” So I asked him if he had already understood his situation. He answered, in a tone of regret, that he had understood that he had made a mistake. However, she added with visible emotion that she realized how great the love of God was. I asked her how she had been instructed in the Astral, and if she had remembered who had instructed her. She said she did not remember, but that she was in a place with good clarity. Then, suddenly, the “patient” said she was remembering a dream she had had years ago, where she would have entered a kind of machine (like a ship) as an adult, leaving through an opposite opening as a child. Now she was reliving the “dream” and waiting in line to get into the “machine” again. When it was his turn, he began to cry a lot, but then he pointed out that it was a joy, because it would start over. I was very happy because she would reincarnate. He reported that he was waiting for that opportunity with great expectation of renewal. Then, realizing that the “patient” looked tired, I decided to ask her if she was okay. She reported that she preferred to stop the process to rest. So I proceeded to close the session, which lasted 55 minutes. Fourth working session
Immediately at the beginning of the elaboration, Indaiá manifested some astonishment regarding her life as an incendiary Indian. She pointed out that her feeling of revenge was very intense and, today, she judges that type of life a nonsense. However, the “patient” related that hardened will of the Indian with an aspect that it brings, now, in her personality: a certain rigidity of character (inflexibility). Then she recalled that during the therapeutic regression she had a severe headache, while the Indian, who was already disembodied, visited the places where they were harmed. She associated it with the intense headaches she suffers, when, today, she gets bored with some difficult situation. It is important to remember that headache also occurred during the first regression, when faced with the donation she made of her daughter. Thus it is possible to note that there are indications that Indaiá somatizes its problems in the form of headaches.
At the end of the regression, Indaiá reported that she had remembered a dream she had had years ago. She said that during the regression she finally understood what he meant: an opportunity for renewal through reincarnation. Through the symbolism of the dream, she understood that, at the time, reincarnation was something she accepted very well, due to the expectation of improving.

3.5.5. Fifth therapeutic regression session
After approximately 10 minutes of initiation of relaxation, Indaiá began to tell a story. She said she was in a cold place and had broken both arms. According to her, the left arm was worse, practically “hanging by the skin”. Then she complained that she was feeling pain in her arms and severe pain in the head. I asked for clarification of who she was and the answer was that she was a man, a hunter. She was on a frozen mountain, hunting alone, when there was the fall.
I asked if it was not possible to get up. The “hunter” replied that his legs were numb. She added that she saw a lot of blood strewn in the snow. As I realized that the hunter would not escape that situation, I called for a return in time so that there could be a better overall understanding of his life. The mentor promptly responded to the request, taking his “pupil” to a chronological setback. Thus, it was possible to understand that the hunter had very dark skin and wore heavy garments, made from the skin of some furry animal. He lived in a community of simple houses, built with bamboo-like wood, covered with straw. The “patient” explained that the snow did not last the whole year, there are times of milder weather. He hunted animals and fished, but pointed out that the food base was derived from hunting activity. He described that the main prey was a pig-like animal, but whose muzzle was very long and the skin gray.

This brief description seems to correspond to that of the boar, according to the article “Javali” (2009), found at http://www.agrov.com/animais/peq_ani/javali.htm.

So I wondered if the hunter had a family. The answer was affirmative, detailing that his wife was a nice figure of round face, slant eyes and brown skin. They also had children, but did not report how many. He reported that each family lived by itself, and it was up to the man to bring food home. His life was rustic and there was harmony in the home. Taking a tour of the main subject, I noticed that it would be possible to locate where this incarnation of Indaiá took place. So I conducted a brief survey, with the boar (the hunter’s most important prey) and the fact that his wife had oblique eyes and brown skin (Indian or Asian ethnicity) as the “clues.” I noticed that the work of Castro (2001) informs that today, there are 25 subspecies of wild boar, distributed by Europe, North Africa and Asia, in the wild form. The author also explains that this animal was only recently introduced (early 20th century) in North America. Sbalqueiro & Freitas (2009) reports that the introduction of the boar in South America occurred only after 1904. Therefore, the hunter / Indaiá did not belong to any indigenous ethnic group in America, because at the time of its incarnation Life style corresponded to a rather primitive experience), boars did not inhabit the American continent. Thus, from the appearance reported to the hunter’s wife, it was possible to conclude that this life had occurred in Asia. Perhaps the hunter / Indaiá belonged to some tribe located in central or northeastern Asia, where climatic conditions would correspond to that reported at the beginning of the regression.

Returning to the regression, we then return to the picture of the icy mountain accident. Even after the disincarnation, the suffering continued in the Spiritual Plane. The hunter, free of his body, kept complaining about the cold. There was a long-standing confusion of mind after the denouement. After I asked for a breakthrough in time, the “patient” reported that the feeling of cold had subsided, as well as the headache, until they disappeared. I asked for a new progression in time, until the hunter had gained a broad understanding of his situation. Then she reported that she could not see, but she heard a voice that explained things to her, but her understanding was only partial. Sometimes a concern came back, to warn his family about his death. At a certain opportunity, the “voice” explained to him that his family was already aware of his disincarnation. However, the hunter still seemed to float in his degree of discernment.
I even thought he might undergo a “compulsory” reincarnation process, since he had little lucidity about the life / death cycle. So, I was already thinking of bringing the “patient” back to the waking state. Sensing some fatigue in her as well, I carried out this procedure. The session lasted 40 minutes. Fifth drafting session
On the day of the elaboration, early on Indaiá commented that she had understood that her life as a hunter had been in very ancient times. She stated that, as a child in this present life, she hated visiting relatives in Serra do Caparaó (Espírito Santo State), because the cold of the region bothered her greatly. She said she insisted on her mother not to go, but she was always induced to accompany her. On these occasions Indaiá said that she remembered feeling a lot of pain in her bones. In addition to what has been reported, the “patient” has made an association between the death of the hunter and his current allergic reactions when there is a sudden change in temperature.
During a drafting session in Reincarnationist Psychotherapy, the therapist should not directly interfere with what the “patient” is relating to, that is, allow the “patient” to have his or her own insights. Therefore, I have not pointed out something that I have perceived, and that may have a good foundation, preferring to wait for regressions and future elaborations, in order to allow Indaiá to notice if what I thought is really important for her. My hypothesis is that, since this very ancient Indaiá life, as she stated, may be that the moment the hunter was stretched out in the snow, with broken bones and severe headache, this situation was recorded in her Unconscious in a significant way, still acting today in her current life as follows: every time she is in a moment when she feels powerless to solve a problem (like the hunter), she ends up having a severe headache. That is, in his unconscious is the memory that he had broken arms and dormant legs (impotence), at the same time that his head ached a lot. So, today, in a situation of apparent impotence to solve something, the headache arises.

3.5.6. Sixth session of therapeutic regression
A few minutes after the start of the session, during the relaxation, Indaiá began to speak of information that appeared clearly in her mind. To my surprise, the mentor was bringing further clarification about the third regression she had made a few weeks ago when she discovered she had been a farmer from the Brazilian period called the “Coffee Cycle.” His guide was revealing to him the identity of the characters of yesteryear, in relation to his current life. At first I was worried because in Reincarnation Psychotherapy, the so-called “Law of Forgetfulness” is recommended, and “patients” should not be encouraged to recognize relatives and friends of the present, relating them to previous experiences. However, in the next moment it came to my mind that the mentor was in charge and that this recognition should be therapeutically useful to Indai for some reason. I decided to wait for the report and to trust.
The first acknowledgment information the “patient” understood was that her current ex-husband had been the suitor of her daughter in the life in which Indaiá had been a farmer. That is, in that life the “patient” (farmer) had ordered to kill the suitor, who in this life returned as his own husband for more than 20 years, until the divorce. Indaiá then understood that his “right arm” on the farm (one of the black slaves) is now his former father-in-law. This means that the slave who killed the suitor of the farmer’s daughter (Indaiá) at his command, returned as the father of the one he murdered. In the sequence, the “patient” could recognize that his daughter of old is the same daughter of now. He also discerned that the mother of her ex-husband, of this life, was a slave who worked in the kitchen of his coffee farm, that century (XIX). Finishing the acknowledgments, Indaiá was allowed to notice that the current sister of her ex-husband, at that time, was the wife of the farmer (Indaiá). And it was from this last recognition that the mentor began to show other nuances of the farmer’s experience.

However, in the next moment it came to my mind that the mentor was in charge and that this recognition should be therapeutically useful to Indai for some reason. I decided to wait for the report and to trust.
The first information of the recognition that the “patient” realized was that her current ex-husband had been the suitor of her daughter in the life in which Indaiá had been a farmer. That is, in that life the “patient” (farmer) had ordered to kill the suitor, who in this life returned as his own husband for more than 20 years, until the divorce. Indaiá then understood that her “right-hand man” on the farm (one of the black slaves) is now her ex-father-in-law. This means that the slave who killed the suitor of the farmer’s daughter (Indaiá) at his command, returned as the father of the one he murdered. In the sequence, the “patient” could recognize that the daughter of formerly is the same daughter of now. She also discerned that her ex-husband’s mother of this life was a slave who worked in the kitchen of her 19th century coffee farm. Finishing the acknowledgments, Indaiá was allowed to notice that the current sister of her ex-husband, at that time, was the wife of the farmer (Indaiá). And it was from this last recognition that the mentor began to show other nuances of the farmer’s experience.
Indaiá then realized that this wife who had shared with him that dramatic phase of his landlord’s life was actually his second wife. Previously, the farmer had had a marriage with several children, eventually becoming a widower. He was able to remember that his various children of the first marriage had grown up and formed their own families, moving away from him.
Then the “patient” began to experience the post-disembodied phase of the farmer. She noticed that after the reunion in the Spiritual World with the man she had ordered to be killed, when she finally received her pardon, the farmer’s spirit decided to return and stay with his relatives on his old farm. Thus, he discovered that his wife (current ex-sister-in-law) had sought the resources of black magic to speed up his process of disincarnation. She wanted to enjoy her vast possessions, since she was much younger than the farmer. The “patient” then revived her efforts to interfere with her family’s earthly events without success. In doing so, the farmer could reflect on the mistakes he had made while occupying the physical body. The old wife, now, was living a disorderly life, starting to promote many parties on the farm. At the same time, she began to treat the slaves with excess of severity, acts that the farmer, while incarnate, did not practice. The greatest concern of the “patient” (farmer) was to protect the young daughter who had stayed on Earth, but was not successful. After several years, Indaiá reported that it was falling into complete exhaustion, entering into deep sleepiness. Only thus, the farmer was rescued by protective entities, being taken to a pleasant place of the Astral.

After a time of recovery, the farmer began to work intensely in the Spiritual Plane, helping to the suffering spirits with similar errors in which he had committed. According to the “patient” report, this period was quite long, since she had asked to stay to the maximum in that type of task. She further added that the farmer “was a sad laborer” (her own words). Finally, she presented the information that this had been her last incarnation before the present. This session lasted only 30 minutes but was rich in detail.
Taking a small parenthesis, I calculated that if she was actually born in 1812 (as reported in the 3rd regression session), and having lived until about 67 years of age (according to the physiognomy she could glimpse during the regression), the farmer Must have disincarnated around 1879. According to the “patient’s” date of birth in his present life, his spirit would have been out of the matter for about 80 years (part of these years was accompanying the family that had stayed on Earth and another part acting as Spiritual work). Although this does not correspond to therapeutic issues, there was a coherence between the estimated life span for the farmer with the period called “Coffee Cycle”, according to information obtained from the Brazilian Association of the Coffee Industry – ABIC (2009) , At the electronic address http://www.abic.com.br/scafe_historia.html. Sixth drafting session
A few days after the sixth regression, the drafting session took place. Indaiá said she had a new perception of her relationship with the ex-husband of this life and because she lived with him, always in close proximity to her ex-sister-in-law and her ex-father-in-law and ex-mother-in-law. She said that a lot of her sorrows about her ex-husband have lost strength. She pointed out that she understood why her ex-father-in-law, whenever she could, defended her during domestic disputes. She understood that since he was his former “right-hand man” on the farm of yesteryear, there was already a relationship of mutual trust and friendship. With regard to the present daughter, who is the same spirit who animated her daughter at the time of the Coffee Cycle, she understood why today she repressed the young woman so much. Previously the farmer had accompanied his daughter’s rudeness due to her mother’s misdirection while remaining disincarnated on the farm. Thus, she concluded that she should give more space and opportunities for fun and play for her daughter today, since in her life she had been raised to much better standards than before. About the ex-sister-in-law (who was the wife of the farmer / Indaiá), the “patient” radically reformulated her feelings, because before she had hurt and anger of her, now taking pity. This change of feelings, according to Indaiá, was because she knows that the former sister-in-law is already seriously ill and still continues with the same mistakes of the past, that is, she is practically throwing away the current incarnation. The ex-sister-in-law is in the same sort of arrogance as in the past, yet she used black magic to gain advantages in this life and is loved by almost no one. A curious fact, highlighted by Indaiá, is that her nowadays daughter, who was also her daughter at the time of the Coffee Cycle, is now the niece of the ex-sister-in-law of the “patient”, but as a child she called her aunt as mother. On several occasions, Indai had to explain to her daughter, that her mother was her and not the aunt, but the child would reply, just saying “Mother Dica” (“Dica” was the aunt’s nickname). As time passed, the girl stopped calling her mother’s aunt. This possibly corresponds to a spontaneous childhood memory of past lives, as reported by Stevenson (1971), Muller (1978) and Bowman (1997 and 2005).

Thus, I understood why the mentor decided to promote the recognition of characters from a previous life, in relation to the present time. He, knowing his “pupil” deeply, knew that it would have beneficial and therapeutic effects on her in that circumstance. However, I continue to respect the precepts of Reincarnation Psychotherapy, not stimulating the recognition of ancient personalities. I understood that this was a specific case, and among the various regressions of the “patient”, the mentor only wanted to promote recognition on this occasion.

3.5.7. Seventh session of therapeutic regression
After approximately 15 minutes of the session, Indaiá said she was seeing a confused sequence of scenes, being able to distinguish a slave ship, churches and people suffering. I noticed that the sensations and images that came to her made her a little agitated, because her countenance was tense and her limbs moved with some frequency. The patient, by the signs she presented, seemed not to want to continue with the regressive process, the Which I confirmed after the session.
Then, trying to get her to focus on something, so as to give rise to a logical story, I asked her whether she was on the slave ship. After a few moments, she reported that she was realizing that yes. I inquired whether he was male or female and the “patient” clarified that he was a man. From that moment, Indaiá plunged deeper into that personality, reassuming her feelings more intensely.

Then she reported that she was in a state of extreme revolt, for she was a leader and was being led along with her brothers, the irons, to the ship. Indaiá was an African tribal chief and did not accept this situation in any way, having to be restrained by many lashes and other types of aggression. Then she explained that at last she had been dragged to the boat, although she was still struggling. Once in the boat, they put a kind of iron ring around her neck to limit her movements. The “patient” pointed out that he was a very tall and strong Negro, and that his neck was quite thick. Maybe that’s why the ring was squeezing his neck a lot, but even so the black man did not continue to flounder. Thus, she stated that the neck swelled, making the pressure even greater. Indaiá reported that since she was already inside the boat, in that humiliating and rebellious situation, she preferred to die than to submit, not accepting food or water.
In this way, she ended up dying.
After the disincarnation, she stated that she felt relief, adding that anything was better than being a slave. She reported that she had been received in a place where there were only white-haired blacks. She was visibly moved as she reviewed the scene in which her great-grandmother had protected her in the Astral. Indaiá recalled that the entity had explained that rebelliousness did not compensate. Generally speaking, the “patient” stated that she felt good on the spot, but soon learned that her return to the Ground Plane (reincarnated) would be quick. Some time later, she received the instruction that she would have a new chance to lead and care for her people. However, she would be a white man and landowner in Brazil. From this information, Indaiá showed great distress, as she understood that this would be a very great test for her spirit. She feared failure, but there was no alternative.
Next, Indaiá said she now understood why she had previously seen (at the beginning of the session) images of churches. She understood that the churches were related to the next life of the Negro, who would return as a white landowner. She began to remember that this farmer had become an important regional political leader, even interfering with priests and their parishes. She quickly realized that she had failed in her mission to the black slaves she had received, becoming harsh and authoritarian. At this time of the regression, the “patient” complained of tiredness. As there was enough material for the preparation, the session was closed, which lasted 35 minutes. Seventh session of elaboration
A few days later, I met with the “patient” for the proper preparation session. She stated that she understood her rebirth as a slave farmer, after the life of the African, as a test for her spirit. She realized that she had failed as a landowner in Brazil, since she had not given a soft treatment to the slaves, and, in addition, had exercised power in an excessively authoritarian way in her community. Thus, she concluded that her revolt, when she was the slave-like African, provoked her own disincarnation by refusing to feed herself, was fundamentally due to her pride. Her desire to defend her tribe brethren was not so great as the feeling of humiliation and loss of power, for if she had, she would have had more compassion for slaves under her tutelage in the next life.
Considering Indaiá’s complaints, reported in the first consultation months ago, it became clear that her rigidity character was evidenced in both lives presented in this therapeutic regression. The “patient” observed this, noting that she should devote herself to slowing down this aspect even though she already noticed that today she is more flexible than before. Indaiá finally made a correlation between her current breathing problem and the asphyxia due to the ring on the slave’s neck, which was one of the factors that contributed to her death in that life.

3.5.8. Eighth session of therapeutic regression
In this session, the “patient” began to report a past experience, less than 10 minutes after the beginning of the relaxation. It seemed to me that Indaiá, after having undergone several therapeutic regressions, already had an ease in relaxing and capturing varied images and sensations, aided by her mentor.
Her story, once again, was related to an indigenous life. She said she was a woman, having several children. She narrated that there was a fire in her village and also in her dwelling (a hollow of straw) at night. However, she said she had awakened in time to save herself and her children. She added that she had found it strange that she had not seen her husband during the fire, that is, she had to act alone to remove her children from danger. She then reported that after some time had elapsed since the incident in the village, life had returned to normal with no further jolts. She pointed out that these tense events did not seem to be very rare, for she understood that there were conflicts between different tribes from time to time.
However, further on, Indaiá pointed out a new occurrence of fire in the village. This time the her hut had been hit again, but one of her children could not be saved. The “patient” pointed out that on this occasion her husband was also absent at the time of the fire, as well as not appearing while she was screaming for help. That is why India became suspicious of her own companion. When he was resurrected, he asked if he had set the village on fire. Indaiá then reported that he had responded negatively, with a strange smile on his face (the “patient” pointed out that he had a rather sadistic way). From this, she explained that she had an intimate feeling that her husband was responsible for the recent fires. However, she could not accuse him, for he was the best hunter of the tribe, being highly respected by all, including the head of the community, who was an older man.

The “patient” reported that she began to live in fear, believing that she would eventually be burned. After a short interval of time, it was possible to see that she was already reliving the moment when, in fact, she disincarnated in a new fire. The incident with fire was repeated in her hut. Indaiá showed for some moments that she suffered from the traumatic experience. She presented a certain body agitation and kept her fingers stretched and trembling, reflecting the burning sensation of the past. Then she reported that she was relieved (she had already disembodied). On this occasion, both she and her children (six) came to perish. However, it was found that Indaiá lost contact with her children in the afterlife, because she stayed close to her husband, following her footsteps on Earth.
The disembodied India wanted to understand why her former companion had done that.
She was more perplexed than angry. Then she went on to explain that she lay next to the Indian every night. During the day, she followed him constantly. Not long afterward, she noted that her former husband had married a younger India. She soon had a child of his. Indaiá pointed out that her ex-husband was very fond of the current woman and the child, concluding that she had been killed along with her children so that he could build another family more to his liking. Thus, the “patient” reported that she became very hateful, trying to upset the new wife and her son, in order to hit the old husband. After a while, she noticed that she could cause sickness and illness in those two people. Further on, she reported that from time to time the shaman did rituals to ward off evil spirits. She reported that these ceremonies had a temporary effect on her, which acted as an obsessor, remaining at a distance for a period that was not long. Later on, Indaiá also began to directly obsess the former companion. Then she took the harassment between him, the present woman, and the son. This lasted until her ex-husband became old, when he had been elevated to the post of head of the tribe.
However, there was something that the “patient” could not distinguish, but it freed her from that noxious situation. She moved away from the place and felt better, free from all that. As she claimed to be feeling well, but giving the impression that she was a bit tired, I proceeded to close the therapeutic regression. The session had lasted only 40 minutes but had been emotionally intense. Eighth working session
A few days later, I was with Indaiá for the preparation of the previous regression session.
The “patient” stated that such life as India would have been very old and probably in immediate sequence to life reported in the fourth session of therapeutic regression (when she was an incendiary Indian). She realized that there had been a karmic rescue, as she had previously been setting fire to several villages. She pointed out that although she died of burns, she now has no abnormal fear of fire accidents, and she seems to have assimilated the experience she had once experienced. However, Indaiá pointed out that perhaps death under fire, and especially under smoke, may have a correlation with the allergic / respiratory problem that it presents today.

3.5.9. Ninth therapeutic regression session
From that session, I began to record the therapeutic regressions. Thus, it will be possible to note that they are richer in detail.
In this ninth session, as in the previous one, the “patient” began her narrative with less than 10 minutes of relaxation. Initially, she declared to see a closed forest and then two Indians carrying a hunting tied on a long stick (it looked like a monkey). The Indians carried the prey, each on one end of the stick, arranged in Indian file. After several minutes of silence, I asked Indaiá if she was seeing or feeling anything more. She said she could not make out. After more than two minutes, the “patient” showed symptoms of discomfort, sighing and maintaining an irregular breathing. Then I asked about the scene I had told earlier in the session. She then said, “I am the prey!” Then she went on to describe how she was bound (her hands and feet on the rod), referring to herself in the male gender and revealing that she was also an Indian.

Soon after, she reported that she saw the scene from above. I wondered if she had died, that is, if she had been freed from her body. Indaiá explained that she had been hit in the head and that now she was watching everything from above. He reported that the village was happy and complained of the pain in his head.
I asked if she was angry at the occurrence, but she said that she did not have a definite feeling (I understood that the Indian was astonished at the outcome of her life). Then the “patient” complained again that her head ached, adding that she did not want to see it (the “banquet”). In this way, I asked the mentor, if it were possible and useful to Indaiá, to advance more in time. However, the “patient” began to show disgust and displeasure, revealing that she was witnessing the ongoing cannibalism, observing what had been her flesh, being devoured. I questioned whether other humans had already been hunted and the answer was no, that is, the her tribe did not practice cannibalism. I asked if she had revolted in her heart, but the response of the “Indian” was that it was “the law of the strongest.” Then he added: “They caught me and ate me!”
Only then did the “patient” / Indian begin to show a clearer disagreement with his fate in that existence. She narrated that this was a party, a banquet with music and dancing, adding: “- how sad to see it! Suffering! Suffering! “(She was finally coming out of the torpor caused by violent death). So I told Indaiá to leave it behind, and it was until the moment of release from all that pain. After a short period, she reported that she heard a voice calling to her. She said she could not see who it was that called her, because she was in a dark place. I urged her to go further in time.

After a few moments, she sighed deeply and reported that she felt better already. She went on to capture something as a name, adding that she had understood that she had been a warrior of a Brazilian indigenous nation. Then the “patient” / Indian was visibly annoyed to realize that she had forgotten her own name.
I argued that this was not fundamental at the time, but she replied that she wanted to know her own name. So I asked the mentor if this question were relevant, could be clarified. Meanwhile, Indaiá continued to complain that she wanted to remember her own name and then asked, “Who am I?” I told her that the most important thing was to be aware that she was free of matter, and leaving behind The sufferings. I took advantage of the opportunity, and induced her to a new advance in time, until a moment of greater understanding of the whole situation. After a few minutes, the “patient” said that she was better, and realizing that there was a mentor, but that did not discern well its appearance. He told her that his mission had been fulfilled, adding that he would be reborn as a Brazilian warrior again. Then Indaiá narrated that she was being taken to a place where she was told that she would feel better. She then pointed out that her head did not ache anymore, also describing that she was being subjected to some sort of energy, because heat waves passed through her being (some kind of “spiritual cleansing” occurred). Then the “patient” recalled that she had asked to be reborn in the tribe that had eaten her physical body. She claimed, with some insistence, that she would have this right. I asked him what guidance they gave him regarding this intention. She said they said she should get rid of this feeling. I then stated that it would be interesting to go further in order to understand the question of your new reincarnation. After a few moments in silence, Indaiá still manifested herself with a strong will to be reborn amidst the indigenous cannibal tribe. She stated that she wanted to reincarnate as a member of that community, to end that habit of eating human flesh. Immediately she sighed deeply several times and repeated the following phrase seven times: “I do not accept!” After an interval in silence, Indaiá spoke again, explaining that it was not possible that her will be answered. With anguish and sadness, she asked three times, “what shall I do?” After a brief period, she cried out twice, “Why can not I?”

So I asked that we go to the moment of defining this impasse. After a short time, the “patient” released a long sigh, speaking in a softer, more settled voice.
She pointed out that she was told that as a Brazilian warrior she would have the opportunity to be more useful. Then she pointed out that they were helping her to forget the pain and humiliation she had felt. I asked what form this help was. She explained that where she lived, she had the task of receiving and helping the newly disincarnated Indians (I understood that the “therapy” of improvement, of her emotional state, was the job they offered her). She added that, in the locality that inhabited, there were Indians of several different tribes. I inquired whether the cannibal Indians were there. She clarified that they did not stay in that place. The “patient,” by the way she answered my question, still showed a bit of grief from those who had once devoured her. So I put it that it would be important for her to go to the point where she had left behind the resentments (if this actually happened). Indaiá, after a brief period, reported that it was in a place with a lot of green, many waters and also meadows. I asked if she was feeling good in this place, getting the answer that she felt really good. In this way, I started the procedures to close the session. At the end of the proceedings, the “patient”, still showing signs of remaining at some level of altered state of consciousness, commented that the expression “- Potiguara, Potiguara warrior!” (According to her, she would be reborn among the Potiguaras ). The session lasted 54 minutes. Ninth working session
Days later, the previous regression session was elaborated. Indaiá related the way she disembodied (a blow to the head), with the headache she had been presenting commonly, after some kind of annoyance. She also noted that her present character, of a certain rigidity / inflexibility, corresponded to the “quality” she demonstrated as a disincarnated Indian, by insisting for a relatively long period on reincarnating in the cannibal tribe. In this way, I stressed that she should use her own self-analysis to pursue a process of re-signification, in order to understand that there was no need to somatize problems in the form of headaches. I also pointed out that it would be important to seek ways for a more flexible and happy life, detaching from everything that was not in her hands the power to solve.
After the end of this elaboration session, I recalled the hypothesis that I constructed (shortly after the fifth regression session, weeks ago) on the origin of the unconscious association of Indaiá, which produces a headache every time problems arise and there is no way to easily solve .
Recalling her fifth Therapeutic Regression, she recalled a very old life (as she claimed in the making) that she was a hunter. At that time, the hunter was stretched out in the snow, with broken bones and severe headache to death, and this situation was recorded in her unconscious in a significant way, even today, in her current life (when
There is impotence to solve a problem, the headache arises). This was clearly repeated in the narrative of the Indian story that was cannibalized by another tribe, for he was bound (unable to get rid of the problem) when he took the fatal blow to the head. Then there is a doubt, which has no direct relation to the therapeutic process itself, being only a curiosity: which of the two lives (if any) caused the trauma that causes headache in Indaiá?
To answer this question, even if partially, I did a brief survey. I found that the Potiguaras, a tribe where Indaiá reincarnated, after the life of an Indian devoured by an enemy tribe, also had the habit of anthropophagy.

Therefore, as the “patient” was induced not to reincarnate between the tribe that devoured her, and logically should move away from any environment of cannibalism, her reincarnation could only have happened among the Potiguaras, when they had ceased to practice anthropophagy . With this in mind, it was possible to discover that the new incarnation occurred after 1599, for it was when the Potiguaras entered into a peace treaty with the Portuguese, of whom they were fierce enemies, becoming catechized and no longer accepting cannibalism. (Silva, 2004). Therefore the reincarnation of Indaiá among this tribe probably occurred after 1600, which I understand is not a life older than that of the hunter, reported in the fifth regression session. The hunter’s life, according to the patient’s own previous statement, was something very old, which may be true, not least because the consciential level of this character, evidenced during the regression, especially after the disincarnation, was clearly small, giving us To understand that she would be a strong candidate for compulsory reincarnation (this occurs when the spirit does not have a minimum level of discernment to plan / comment on her next earthly life).
I also note that the narrative of Indaiá (during the regression) was consistent with historical data on the anthropophagy practiced by the Brazilian Indians. To illustrate this, I point out that the type of death that the “patient” reported (blows to the head) was the most common form practiced by the Tupi-speaking tribes against their enemies from other tribes (Cunha, 1990). In addition, the feast declared by Indaiá during the banquet made with the flesh of her body was similar to that documented by Staden (1974), who was a prisoner of the Tupinambás. The original narrative of H. Staden dates back to 1557 and has recently become a film of relative success, but to date, is totally unknown to the “patient”, who also claimed to have no knowledge of how the Indians lived Brazilians, both in the period before and after the Portuguese colonization.
Finally, I emphasize that the rapid investigations that I did have nothing to do with the methodology of Reincarnationist Psychotherapy, but it was only an attempt to clarify curiosities that I think are healthy.


3.5.10. Tenth therapeutic regression session
With less than 10 minutes of relaxation, the “patient” began her narrative.
She reported that she was behind a huge log. It was the trunk of a jack and added that it was hidden there. I asked why it was hidden. She replied that there was a way where many prostitutes went, and she knew that her husband often visited that place. So I asked for a better explanation of the situation and Indaiá commented: “Today I will take him!” Then she explained that the locality was called “Jaqueira” and that there entered men that the society would never imagine. Then she pointed out: “- incredible! Amazing! How are politicians, religious, … “I seized the opportunity, and asked if her husband had already appeared, receiving a negative response from her. Soon afterwards the “patient” surprisingly asked me a question: “do you know why I’m here?” When I told Indaiá that I did not know exactly why, she clarified that she was sick and that her illness had come from there . The voice of the “patient” showed weariness and, at the same time, deep rancor. She seemed to have reassumed her former personality. I asked her to go ahead, in order to understand the outcome of her waiting. She reported that she had been there for two days, explaining that her husband had been missing for some time, since seeing her situation (I understood that she had acquired a venereal disease). She affirmed, in a certain tone, that it was in that place that she would meet him again. Then she complained that she could no longer walk straight and said, “I’m rotten alive!” Then she repeatedly said that she hated them (the prostitutes) and hated him (her husband). Soon after, she reported that she felt very weak and needed to feed. After a brief silence, she reported that her husband had finally appeared. She pointed out that he did not come from outside to go to the brothel, but that he came from inside.

She showed revulsion for understanding that he made the brothel his home. Several times she called the man a bastard. So I asked Indai if she had been able to talk to him, but she was deeply involved with her memories and feelings. Now the “patient” said: “- look how I am! Look how I look! I’m going to kill him! “After cursing a little more, showing she was upset, I interfered, urging her to go further, to search for greater clarifications.
Indaiá remained quite breathless and still showing hatred for a while, until she said, “but I can not!” (Referring to her impotence in reaching her husband). So I considered the possibility that her body probably did not respond any more (there were indications that she had disincarnated).
Then the “patient” started crying and whining. She asked, twice, why he was so well while she was in a sorry state. I questioned if she still stood next to the jack and if she could get around, but she kept asking why he was healthy while she was bad. In this way, I again asked her to make an advance in time, so that important clarifications could occur. Then there was a quiet break even though I was asking her questions about the period.
At some point after I asked if anyone was helping her, she replied that she only heard voices (she did not see anyone). Indaiá then complained that she was in difficulty, which led me to say that it would be relevant to go to the moment when she would be better and in full possession of her senses. The “patient” showed clear signs of suffering (gnawing vomit, chills and other unpleasant sensations), as if it were going through a kind of purge. It seemed to me that she had disembodied and remained in dense areas of the Extraphysical World (the so-called Threshold). So once again I tried to induce progress in time, to the point where it was better and with a clearer understanding of everything. Here I make a parenthesis in the report of this regression, to clarify that, even if the reincarnationist psychotherapist believed that it is important that the “patient” get out of suffering, sometimes the mentor (of the “patient”) does not respond to the request immediately. Sometimes it is important to revive certain difficulties more a bit, so that there is a deeper therapeutic effect (understanding / awareness of one’s own weaknesses, with subsequent re-signification). Returning to the regression, after a few moments Indaiá gave a long sigh and said that she felt better. I asked if she knew where she was.
She replied that she was not yet clear about where she was. Again, I urged her to advance to a phase of greater balance, and with ample possession of her senses. Then she sighed three times and said, “Thank God! I do not feel any more pain! “

Then the “patient” reported that she was sitting next to a waterfall. Then, visibly moved, she reported that someone was beckoning to her. She explained that this person was calling her to get into the water. She had understood that he would heal some of her ills that she still had.
After entering the waterfall, Indaiá began to cry, as she tried to approach the entity (which continued to call her), but with each step she gave, the being moved further, not being able to reach him. With her voice choked with tears, the “patient” pointed out that she heard from the entity, the following phrase: “- do not be afraid.”
Next, Indaiá pointed out that she could not see his full face, but only his forehead. She realized that this being was in the masculine form.
She reported that he floated on the water and wore white clothes. She was interested in seeing the face of the spirit, but could not, just reporting that he kept saying she should bathe. The “patient” then explained that she was no longer afraid of drowning. She added that the wounds were disappearing as she bathed, emphasizing that the entity advised her to stay in the water until all the sores disappear.

Further on, she revealed that that mentor had told her to get out of the water, at a certain point. In this way I asked where Indai would go. She replied that she did not know and that the entity only told her to walk. Shortly after, the “patient” said that she was in a place waiting for instructions. She narrated then that a nurse had appeared, offering a juice. Described it as a “gelatinous” liquid and tasteless. He then remarked that the nurse had informed him that he would soon be asleep, that he would rest. The “patient,” in fact, was quieted, as if in profound drowsiness. Then I told her to take advantage of the memory of that healing period. After a brief time, I asked her to move to the moment of her awakening from that restful sleep. Indaiá then reported that she saw many children and that their task was to take care of them.
I asked her if this activity was to her liking. After a break in silence, she began to cry. She said the task was difficult because she did not like children. I questioned why she did not like them, receiving in response that she had no patience with them. So I urged the “patient” to go a little further into the future, in order to see if she had made any progress. After a lapse of time, Indaiá, still crying, explained that she felt sorry for the children, but that she did not have the patience enough. So I said we would go further. Therefore, the “patient” proved to be less distressed than her work in the Spiritual World, saying that she had become accustomed to the service. I seized the opportunity, and asked if she had reached a greater balance, if she had left behind what had happened on Earth, if she had forgiven herself. From this, Indaiá burst into tears, confessing that she was still angry with the children, for she really wanted to return to the Earth Plane to see what had happened to her former husband (her task with the children seemed to be a Activity oriented by Spirituality, with the purpose of helping her to disconnect from the former companion and Material World). Again, I asked that there be a progression in time, until there was a moment of greater understanding if this had occurred before his next incarnation.

After a quiet period, the “patient” stated that she had been able to detach herself from the past. According to her, the children no longer bothered her anymore. So I told her to go a little further, to see if there was any greater progress. After a short break Indaiá pointed out that she was well. Her work had become pleasurable and the atmosphere was cheerful. Then she said: “- children like me. They smile. They kiss me. They love me, unlike what I’ve been on Earth. It is very good! “As the” patient “showed a clear interest in reliving those moments of peace, I told her to seize the opportunity, and, if it were useful to her, that there would be a new chronological progress in her living in the Spiritual Plane. However, after a moment, Indaiá pointed out that she could no longer see anything else. Thus, I performed the necessary procedures to close the session, which occurred in 46 minutes. Tenth working session
In this session of elaboration, Indaiá stated that she understood that the task with the children in the Extraphysical World had the function of helping her to forget her recent past on Earth. The “patient” understood that her insistence on returning to the Physical World to review her former husband is part of her current inflexibility (resistance to not changing viewpoints).
The “patient” also made a parallel between her experience outside of matter when she had to take care of the spiritual children with her present life, in which she also had to deal with children, in part of the time of her professional path. She noted that she still has, today, a significant impatience with children.
In the end, Indaiá correlated her current disgust with prostitutes (and also with people with intense sexual activity), with this life revealed in the 10th session of therapeutic regression, where she believed she had become ill due to her husband visiting prostitutes regularly.

3.5.11. Memory progression session
In relaxation, the question of what would occur was left open: a regression or a progression, according to the patient’s need. It was already possible to understand, at that moment of treatment, that Indaiá had made significant strides, perhaps requiring only a progression of memory, to give a closure to psychotherapy. Thus, at the beginning of the session, I told the mentor of the “patient” to perform the most important thing for his “pupil”.
After a few moments of silence, Indaiá began to speak, explaining that she perceived herself as a political leader of her locality in the mid-nineteenth century (this corresponded to the life of the “patient” as a farmer in the time of the Coffee Cycle, which Was narrated in detail in the 3rd and 6th regression sessions). After stating, briefly, that people wore “period clothing” and had noticed various political clashes / clashes, he was silent. She then reported that she had mastered the local political situation, but then reported that she could get no more. So I told Indaiá to stay very relaxed and wait for new insights.
A few minutes passed and the “patient” stated that she had understood that she had had three lives with political activity. She clarified: “- they are giving me a summary! I explored a lot the innocence of my people. “After a new interval of time in silence, during which Indaiá showed signs of discomfort, she concluded that those political experiences did not add up to something positive. Then the “patient,” again, declared that she could no longer perceive anything. Once again, I directed her to remain calm and wait for new information.

After a few moments, Indaiá stated that she was given guidance that she should be more integrated with the people, in general, avoiding a certain isolation, with which she was accustomed in the day-to-day. I soon noticed that the “patient” presented herself in some degree of mediumistic trance because her face expression had changed, as well as the tone of her voice. The rhythm of the words that came from her mouth was constant and firm. The proximity of her mentor was obvious.
Then came very relevant information to Indaiá. In past lives she had received various knowledge and learning, but she did not pass on to other people. It would be important, from now on to learn to give as much as receive, avoiding the retention of learnings and experiences only for oneself. Then it was added that in this way she would have true peace of mind.


She did not know exactly how she would act, but she understood that she would find a specific way to act. After this phase of action with the youngsters, she concluded: “- yes, I’ll be fine!” Then the “patient” said she understood that it would be quite possible that the children she had glimpsed were, in large part, the same impaired spirits In other lives, because of her poor political performance. From that moment on, she displayed stronger emotions, for she came to remember more clearly that in the past she had taken advantage of people’s innocence and ignorance to gain power and money. So she observed, “Nothing is free! One day you have to take care of everything! “Soon after, Indaiá reported that the flow of information had ceased. However, I asked her to remain passive to give her guide the opportunity to bring in some more information if necessary.
After a waiting period, we realized that there would be no further guidance. In this way, I proceeded to close the session, which lasted only 25 minutes, but which presented a wealth of considerable content.
I took advantage of the opportunity, and asked what Indaiá could do in the present life, from this moment to the future, in the sense of finding the desired harmony. From this my questioning, the patient’s memory progression became clearer. She then reported, “I see myself teaching many children.” I asked how this would happen. She explained that she should guide children and young people, giving a friendly word, giving attention and affection, but for that, she would need to develop more patience. She added that if she really engaged, she would succeed in this activity, even in this lifetime. She also stated that this task would not necessarily occur within her spiritualistic community. She pointed out that the young people she needed to attend / guide would be up to about 15 years of age overall. Indaiá was then moved and preoccupied with the execution of what she had envisioned. She reported that she had a vision of many children in need and, after a long sigh, understood that the way she would accomplish that goal would be very particular.

She did not know exactly how she would act, but she understood that she would find a specific way to act. After this phase of action with the youngsters, she concluded: “- yes, I’ll be fine!” Then the “patient” said she understood that it would be quite possible that the children she had glimpsed were, in large part, the same impaired spirits In other lives, because of her poor political performance. From that moment on, she displayed stronger emotions, for she came to remember more clearly that in the past she had taken advantage of people’s innocence and ignorance to gain power and money. So she observed, “Nothing is free! One day you have to take care of everything! ”
Soon after, Indaiá reported that the flow of information had ceased. However, I asked her to remain passive to give her guide the opportunity to bring in some more information if necessary.
After a waiting period, we realized that there would be no further guidance. In this way, I proceeded to close the session, which lasted only 25 minutes, but which presented a wealth of considerable content. Session of elaboration of the progression of memory
As soon as she arrived at the elaboration Indaiá was soon commenting that she was surprised by what she had received, and still a little worried about the possibility that was uncovered for the future, since she had little patience with children. Then she went on to report a dream she had had the night after the progression session. In her dreamlike experience, she walked along a path, paved with stones, into a dark forest. Someone was ahead, a man. The stone path was somewhat concave, and on the edges, at some points, there were little blue-painted tops. The floor of the stone trail was painted white. The “patient” narrated that she had been through a lot of obstacles, but when she reached the end of the trail, she came across a cliff.
When she stopped, Indaiá reasoned that if the person who was ahead had disappeared, it was because she had managed to get over that cliff somehow.
She watched with more care, noting that there was something to hold on to (it seemed to be a long, half-transparent veil). Then she thrust herself, holding the holder, coming to fall gently into a soft concavity, though it seemed to be lined with stones. When she got up, she noticed that the place was a nearby lake. She decided to go in and bathe. Then, ahead of where she was, three steps up the lake, she pointed out that a baptism was beginning with many people.

Then someone came to Indaiá and gave her a baby, (boy), dressed in white clothes.
She greeted the child carefully and thought to return. Then she woke up in bed.
The “patient” wanted me to help her interpret her dream. However, I preferred that she give her version, in relation to what she had understood of the symbolism experienced, since the analysis of dreams is not part of the contents of Reincarnation Psychotherapy. She stated that she understood that although she may have some difficulties in assisting / guiding young people, as her memory progression pointed out, she could be successful. That is, although today her patience with children is not the best, the biggest obstacle is in her mind. She also added that she now believes from the dream that her task with young people will occur relatively smoothly, as she associated this with the well-marked and signalized trail in the middle of the forest.
Finally, she interpreted that, at the end of her present incarnation, she will be victorious over her previously planned goals (in the pre-reincarnation period). So I asked Indai about what she felt after waking up from the dream. After a few moments of meditation, she replied that by adding what she had interpreted to what she had felt after the dream, she had concluded that she should not be afraid to go on. She added that if opportunities arise to help children, she does not intend to leave for later.
In the sequence, the “patient” changed the subject, addressing the question of her three lives with power and political acting, quoted during the progression. She stated that, in fact, there is a reflection of these past experiences in her current personality. Today, despite being a woman with a double working day (professional nursing / domestic services in her own home), she prefers, of course, to work outside the home.
She added that she does household chores with dislike and always plans outside activities where she can get more financial resources and personal satisfaction. Finally, Indaiá concluded that the masculine aspects of her being preponderated the feminine aspects in general. She stated that she is much more a person to “go to the fight” in the search for family support, than a person who prefers to be more passive in the face of difficulties, adjusting to what she has.

As the “patient” then showed curiosity about the historical period in which she erred, acting as a politician, I promised to bring some material on the subject, although none of this had any therapeutic function. A few days later, I made a brief bibliographical research, based on the information obtained during the regressions and the progression, where it was relatively clear that Indaiá had a profile of the landowner, a “local” politician and a slave in Brazil. It was not difficult to find references about its mode of operation and the insertion environment. Pereira (2000) points out that “four social classes and their respective elites succeeded, were associated for long periods and eventually clashed in Brazilian history”, among them the “patriarchal land-owning” class, which was dominant throughout The colonial period. Carvalho (1997), in discussing “bossy”, “coronelismo” and “clientelism” conceptually, says: “the boss, the potentate, the boss, or even the colonel as an individual, is the one who, due to Control of some strategic resource, usually the possession of land, exerts on the population a personal and arbitrary domain that prevents it from having free access to the market and political society. Mandonism is not a system, it is a characteristic of traditional politics. Schwartzman (2003): “There is no doubt that the great distances, the isolation, and the isolation of the human being, Of the rural properties, the resources produced by the possession of the land and by the sugar plantations, all this led to the strengthening of local power. “Indaiá said that the material was well beyond its meager possessions, Knowledge of national history, and that, after absorbing everything she could, she declared that she had recognized herself in the concepts and contexts presented.


3.6. Conclusions: final evaluation after the application of Reincarnationist Psychotherapy
In this item we intend, specifically, to make a final balance of what was the treatment of Indaiá, through the Psychotherapy Reincarnation. Therefore, the reasons for the improvements found in the Indaiá framework will not be discussed in psychosomatic terms. The initial “patient” complaints will be presented and what she could improve on each problem. Before that, it is important to point out that the improvement or healing of anyone who submits to Reincarnationist Psychotherapy depends, in large part, on their will to transform. Thus, when a patient is discharged from this psychotherapeutic modality, as in the case of Indaiá, it is because there is evidence of its actual improvement, but it is fundamental to point out that a deeper cure will occur later, as the individual continues his Process of interior transformation. Reincarnationist psychotherapy provides this continuity of internal growth, post-treatment, as it provides, through therapeutic regressions, many elements of self-knowledge. For those who wish to continue, in a more intense way, their consciential expansion, it is enough that they remain attentive to themselves, seeking a constant resignification, for all that is not harmonious.
To make a final evaluation of Indaiá, we meet again. I started to put each question that was reported in the first consultation, giving the “patient” opportunity to express freely about each subject.

Initially, I reminded her that she had reported on an intense respiratory allergy for various reasons (strong odors, dust and, mainly, due to climatic changes). She said that today, when she has an allergic crisis, she takes only one antihistamine tablet to stop the crisis. Before, she would take a whole box, without a good result. Acute crises, nowadays, are very rare, practically absent. If the “patient” remains at this level of less susceptibility to allergy, it will avoid being exposed to a number of side effects, which antihistamines and other types of antiallergic drugs cause. However, since I am not a doctor, I can not evaluate the effectiveness of the “patient” procedure for allergy (self-medication and use of drug overdoses), preferring not to take it to the heart.
Then I remembered that Indaiá had complained about having a chronic constipation, asking her if she had noticed any alterations in the picture, after the therapeutic regressions and elaboration sessions. She commented that the problem still exists, but more gently, perhaps because it is emotionally more balanced. She added that she is more aware that she should take care of this issue, and for that, she changed some eating habits, obtaining good results

In the sequence, I asked her to witness how her relationship was with her daughter, for whom she had declared a great attachment, acting in a superprotective way. The “patient” reported that therapy was something liberating, both for herself and for her own daughter. Indaiá pointed out that at this stage of her life, great progress has taken place, since her daughter is taking a higher education course in another city while she remains in Rio de Janeiro without major concerns. She stated that if psychotherapy had not arrived on time she would probably have left everything to go live with her daughter outside of Rio de Janeiro, or, if she was forced by circumstances, she would stay at home, away from her daughter, but with extreme anxiety and High level of stress. The “patient” then added that she is generally allowing her daughter more freedom of action because before, for example, she practically would not let her leave with friends for fun.
Then I wondered about the intense and persistent headaches that arose when the “patient” had some hassle. Indaiá immediately expressed her satisfaction at the drastic reduction of this problem, which was a weakness of the most serious, according to her own. She made a point of stating in detail that she had recently found herself impotent in the face of her daughter’s incommunication, for a few hours on one day, at the beginning of her university course, in another city (cell phone outside the area, Accidentally, the landline phone was ringing off). This led to a moderate headache, but it disappeared shortly after contact with the daughter, without having to use any migraine medicine.

She pointed out that once (prior to Reincarnationist Psychotherapy) the pain lasted all day and only improved with the use of a strong remedy, only completely disappearing the next day after a night of sleep. Indaiá added that, more recently, she allowed her daughter to undergo cosmetic surgery. This also led Indaiá to have a new headache, but of less intensity than she was accustomed to. This pain did not last and it was not necessary for her to take the medicine she always used. Nowadays, she has had almost no headaches, even in situations where this would happen before. Never again did she have to take the medicine, which she had used for many years. This was a very positive fact, since the medication in question (the only one that worked against headache that affected Indaiá) is an association of three active principles, which form an extensive list of side effects.
With regard to emotional complaints, I reminded the “patient” that she had indicated that she felt a rigid, impatient, critical and very demanding person with herself and others around her. On this, she said that there was a slowing of these characteristics. According to her there was a greater understanding of the inherent limitations of the human being, bringing him more flexibility and tranquility in a generic way.

Immediately afterwards, I discussed how she felt about her ex-husband-in-law and ex-mother-in-law, whom Indaiá had said had some grief. She said that she now understood the limitations of everyone better and felt a sense of pity because they were apparently stagnant in their evolution. The “patient” included that she recently sympathized with the sister-in-law, of which she was most repulsed, and aided her diligently.
So, with regard to prostitutes and people of very active sex life, I asked her what her current point of view was, for she had revealed to me at the first consultation that she despised them with a certain force. Indaiá explained that, for the moment, she has a somewhat more condescending view on this. She reported that a few days ago a co-worker came to vent her emotional condition with her, revealing that she had had numerous sexual partners in the past two years.
The “patient” pointed out that if it was a while ago, she would just listen to her and then move away. However, in this opportunity, besides listening to her, she advised and pointed out a plausible solution. Indaiá added that if her colleague seeks her again she will not despise her. Soon after, recalling the “patient’s” account of her childhood, I reminded her that she had pointed out a difficult relationship with her older brother. She said that today she understands how unhappy he is and how much he will have to suffer, to soften some traces of his character (almost everyone in the family treats him as a kind of “black sheep”). However, she clarified that she lives at a distance from him, having little contact with him, but when other relatives come to her today, to speak ill of him (as they always did), she stopped feeding the complaints, Seeking to minimize the problems.

I then asked about the more or less constant anxiety that Indaiá had pointed out at the beginning of the treatment. She stated that she has never felt a peace as great as the one she lives at the moment, and although some positive events have occurred in her private life, she thanks the Reincarnationist Psychotherapy for the most part for the serenity she has acquired.
I took advantage of the opportunity, and wondered if she still had moody cyclical states. She replied that they were significantly reduced but that there are still brief moments of discouragement after the menopause crises. She added that her doctor had told her that it is common for women in the menopausal phase to enter into melancholic periods of variable duration.
Finally, I raised the question of the future, about what she planned for her future. She confirmed that if opportunities arise to help children, as her memory progression pointed out, she does not intend to lose the chances.
She added that she is thinking of undertaking some self-taught studies and courses that might be useful in this task.
In view of the general picture presented in this final assessment, I informed Indaiá that it was terminating its treatment. However, I made it clear that the process of self-knowledge, awareness and resignification, in search of greater harmony, certainly should not stop. I added that the Reincarnationist Psychotherapy had been a
Relevant for personal and transpersonal development, but which should be taken on its own. I made myself available to Indaiá in the future to try to help in any way, if need be, wishing her the best of luck.


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Photo: Theodora, France 2015

Source: http://bvespirita.com/Fundamentos%20da%20Psicoterapia%20Reencarnacionista%20e%20Um%20Estudo%20de%20Caso%20(Plabo%20de%20Salamanca).pdf

Consequences of Suicide

The person who commited suicide does not want to die. He wants to kill the deep pain anchored inside his soul. Theodora
Book: MEMORIES OF A SUICIDE      Year: 1958
Dictation By the Spirit camilo Castelo Branco

Suicide in Spiritist Vision

1 – Man is a compound of threefold nature: – human, astral and spiritual, that is – matter, fluid and essence. This compound can also be translated into a more concrete and popular expression, assimilable to the first degree of observation: – the carnal body, the fluidic or perispirit body, and the soul or Spirit, the latter of which radiate Life, Intelligence, Feeling, and so on. The spark where the divine essence is verified and which in man points to celestial heredity! Of these three bodies, the first is temporary, obeying only the necessity of the inalienable circumstances that circumvent its possessor, doomed to total disorganization. By its own putrescible nature, originating from the primitive slime: -that of the flesh, The second is immortal and tends to progress, to develop, to perfect itself through the unceasing works in the struggles of the millennia: – is the fluidic; While the Spirit, eternal as the Source from which it comes, imperishable light which tends to shine ever more gently until it portrays in relative degree the Supreme Glow that gave it Life, for the glory of its Creator itself – is the divine essence, image And likeness – (which shall be a day) – of the Almighty God!

2 – Living on Earth, this intelligent being, who must evolve for Eternity, is called Man! Therefore, man is a Spirit imprisoned in a body of flesh or incarnate.

3 – A Spirit returns several times to take a new fleshly body on the Earth, is born several times in order to return to live in earthly societies, as a Man, just as he is led to change his clothes many times …

4 – The suicidal is a criminal spirit, broken in the commitments that he had to the wise, just and unchanging Laws established by the Creator, and that is forced
To repeat the experience on earth, taking on a new body, since it destroyed the one that the Law had entrusted to him as an instrument of assistance in the attainment of his own perfection – a sacred deposit which he had previously esteemed and respected rather than destroyed, since he was not entitled to any rights To abstain from the great commitments of planetary life, taken before birth in the presence of one’s own conscience and before the Divine Fatherhood, which had given him Life and means to do so.

5 – The spirit of a suicide will return to the new earthly body in very painful conditions of suffering, aggravated by the great imbalance that the desperate gesture provoked in his astral body, that is, in the perispirit.

6 – The return of a suicide to a new carnal body is the law. It is inevitable law, irrevocable! It is an irremediable atonement, to which he must voluntarily submit or not, because for his own benefit another resource will be no more than a repetition of the earthly program which he has ceased to perform.

7 – Succumbing to suicide man rejects and destroys a sacred opportunity, provided by law, for the conquest of honorable and dignifying situations for his own conscience, because the sufferings, when heroically supported, dominated by the sovereign will to overcome, are like a magic sponge to Expung from the guilty conscience to infamous call, often from a criminal past, and earthly stages further. But if, instead of the heroic Savior, he prefers man to flee to the promising toils, using a self-attack that will reveal the inferiority that inflicts his character, he will delay the desired moment for the satisfaction of the most expensive Desires, since it can never be destroyed because the source of his Life resides in his Spirit and it is indestructible and eternal as the Sacred Focus from which he descended!

8 – In Spirituality, the suicide will rarely remain for a long time. It will come to reincarnation immediately, such is the collection of the harmful consequences. Or delay the fulfillment of that inalienable need if mitigating circumstances provide the ability to enter uplifting learning courses that will facilitate future struggles for their own rehabilitation.
9 – The suicide is like a clandestine of Spirituality. The laws that regulate the harmony of the invisible world are contradicted with their Presence in their paramos before the determined and legal time; And are tolerated and sheltered by those who are properly guided because the excellence of them, poured out from the loving bosom of the Most High Father, has established that all sinners are ceaselessly renewed opportunities for correction and rehabilitation!

10 – Reborn in a new carnal body, the Suicide will reassemble to the schedule of works and various prélios to which he imagined erroneously to escape by the shortcuts of the Suicide; He will again experience tasks, trials similar or absolutely identical to those he intended to avoid; Will inevitably pass through the temptation of the same suicide, because he himself placed himself in this difficult circumstance by bringing to the expiatory reincarnation the bitter sequences of the criminal past! Such temptation, however, will be able to resist, since in Spirituality it has been duly clarified, prepared for this resistance.
If, however, he fails for a second time, and this will be unlikely, his responsibility will multiply, and the series of sufferings and rehabilitating battles will multiply, disastrously, since he is immortal!

11 – The indefinable state, of inconsolable anguish, of afflictive restlessness and sadness and permanent dissatisfactions; The abnormal situations that follow and occur in the soul, mind and life of a reincarnated suicide, indescribable to human understanding and only assimilable by himself, will only allow him to return to normality at the end of the causes that provoked them after expiatory existences , Severe testimonies where his moral values ​​will be harshly proved, accompanied by uninterrupted tears, noble achievements, painful renunciations of which he can not be exempted … and his labor so difficult to demand the perseverance of a century of struggles, of two centuries. Perhaps more … such as the degree of demerits themselves and the dispositions for fair and inalienable strife!
Such deductions left us absolutely illusions about the future that awaited us. Soon, therefore, we understood that, in the thorny actuality that we lived, a single script presented itself as a resource to possible smoothing in the future whose distance we could not foresee: – to submit to the imperatives of the laws that we had violated, to observe the advice and guidance provided by Our loving mentors, letting us educate and guide to the taste of his high criterion, like sheep. Submissive and eager to find the supreme comfort of a fold …

2. Weariness of Life – Suicide

943. What is the cause of the weariness of life which some-times takes possession of people
without any assignable reason?
“Idleness; lack of conviction; sometimes, satiety. For him who employs his faculties in the

pursuit of some useful aim in harmony with his natural aptitudes, exertion is not disagreeable: his time passes quickly in congenial occupation; and he is able to bear the

vicissitudes of life with patience and resignation, because he looks forward to a more solid and lasting happiness in the future.”
944. Has a man the right to dispose of his life?
“No; that right belongs to God alone. He who voluntarily commits suicide contravenes the providential ordering which sent him into the earthly life.”
– Is not suicide always voluntary?
“The madman who kills himself does not know what he is doing.”
945. What is to be thought of those who commit suicide because they are sick of life?
“Fools! why did they not employ themselves in some useful work ? Had they done so, life
would not have been a weariness to them.”
946. What is to be thought of those who resort to suicide in order to escape from the troubles and disappointments of this world?
“They are weaklings who lack courage to bear the petty annoyances of existence. God helps those who suffer bravely, but not those who have neither strength nor courage. The tribulations of life are trials or expiations; happy are those who bear them without
murmuring, for great will be their reward! Unhappy, on the contrary, are those who expect their well-being from what they impiously call ‘chance’ or ‘luck’! Chance, or luck, to borrow their own expressions, may favour them for a time; but only to make them feel, afterwards, and all the more bitterly, the emptiness of those words.”
– Will not those who have driven an unhappy fellow-creature to this deed of despair be held responsible for the consequences of their action?
“Yes; and heavy indeed will be their punishment, for they wilt have to answer for those
consequences as for a murder.”
947. Can we consider as having committed suicide the man who, becoming disheartened in his struggle with adversity, allows himself to die of despair?
“Such self-abandonment is suicide; but those who had caused the crime, or might have

prevented it, would be more to blame for it than the one by whom it had been committed, and the latter would therefore be judged leniently. But, nevertheless, you must not suppose that he would be entirely absolved if he had been wanting in firmness and perseverance, or had failed to make the best use of his intelligence to help himself out of his difficulties. And it would go still harder with him if he had been one of those whose intelligence is paralysed by pride, who would blush to earn their living by manual labour, and would rather die of starvation than derogate from what they call their “social position.” Is there not a hundredfold more nobleness and true dignity in bearing up against adversity, in braving the ill-natured remarks of the futile and selfish, whose goodwill is only for those who are in want of nothing, and who turn the cold shoulder to all who are in need of help ? To throw away one’s life on account of such people is doubly absurd, seeing that they will be perfectly indifferent to the sacrifice.”

948. Is suicide as blameable, when committed in order to escape the disgrace of having done wrong, as when it is prompted by despair?
“A fault is not effaced by suicide, which, on the contrary, is a second fault added to the first.
He who has had the courage to do wrong should have the courage to bear the consequences of his wrong-doing. God is the sole judge, and sometimes diminishes the penalty of wrong-
doing in consideration of the circumstances which led to it.”
949. Is suicide excusable wizen committed in order to avoid bringing disgrace on one’s
children or family?
“He who has recourse to such an expedient does wrong; but, as he believes his action to be for the best, God takes note of his intention, for his suicide is a self-imposed expiation; his fault is extenuated by his intention, but it is none the less a fault. But when you have got rid of your social prejudices and abuses, you will have no more suicides.”
He who takes his own life, in order to escape the disgrace of a bad action, proves that he attaches more value to the estimation of men than to that of God; for the goes back into the spirit-world laden with his iniquities, of the means of atoning for which, during his earthly life, he has thus deprived himself. God is less inexorable than men often are; He pardons those who sincerely repent, and takes account of sill our efforts to repair what we have done amiss; but nothing is repaired by suicide.
950. What is to be thought of him who makes away with himself in the hope of arriving
sooner at a happier state of existence?

“Another piece of folly! Let a man do good, and he will be much more sure of reaching such a state. His suicide will delay his entrance into a better world; for be himself will ask to be allowed to come back to the earth, in order to complete the life that he has cut short in pursuit of a mistaken idea. The sanctuary of the good is never opened by a fault, no matter what may have been its motive.”

951. Is not the sacrifice of one’s life meritorious when it is made in order to save the lives of others, or to be useful to them?
“Incurred for such an end, it is sublime ; but such a voluntary sacrifice of life is not suicide. It is the useless sacrifice that is displeasing to God, and also that which is tarnished by pride. A sacrifice is only meritorious when disinterested; if accomplished in view of a selfish end, its value is proportionally lessened in the sight of God.”
Every sacrifice of our interest or enjoyment made for the sake of others is supremely meritorious in the sight of God for it is the fulfilling of the law of charity. Life being. of all earthly possessions, the one to which men attach the greatest value, he who renounces it for the good of his fellow-creatures does not commit a crime he accomplishes a sacrifice. But, before accomplishing it, he should consider whether his
life might not be more useful than his death.
952. Does he commit suicide who falls a victim to the excessive indulgence of passions which he knows will hasten his death, but which habit has converted into physical necessities that lie is unable to control?
“He commits moral suicide. Do you not see that a man, in such a case, is trebly guilty? For he is guilty of a want of firmness, of the sin of bestiality, and of forgetfulness of God.”
– Is such a man more or less guilty than he who kills himself from despair?
“He is more guilty, because he has had time to reflect on the suicidal nature of the course he was pursuing. In the case of him who commits suicide on the spur of the moment, there is sometimes a degree of bewilderment not unallied to madness. The former will be punished much more severely than the latter; for the retributive penalties of crime are always proportioned to the consciousness of wrong-doing that accompanied its commission.
953. Is it wrong on the part of him who finds himself exposed to some terrible and inevitable
death to shorten his sufferings by killing himself?

“It is always wrong not to await the moment of dissolution appointed by God. Besides, how can a man tell whether the end of his life has really come, or whether some unexpected help may not reach him at what he supposes to be his last moment?”

– We admit that suicide is reprehensible under ordinary circumstances, but we are supposing a case in which death is inevitable, and in which life is only shortened by a few instants?
“There is always in such a case a want of resignation and of submission to the will of the
– What in such a case are the consequences of suicide?
“The same as in all other cases; an expiation proportioned to the gravity of the fault,
according to the circumstances under which it was committed.”
954. Is there guilt in the imprudence which has accidentally caused a loss of life?
“There is no guilt where there is no positive intention or consciousness of doing harm.”
955. Are the women who, in some countries, voluntarily burn themselves to death with the body of their husband, to be considered as committing suicide, and have they to undergo the punishment of that crime?
“They obey the dictates of a superstitious prejudice, and, moreover, are often the victims of force rather than of their own free-will. They believe themselves to be accomplishing a duty, and such an act does not partake of the character of suicide. Their excuse is found in the moral nullity and ignorance of the greater number of them. All such barbarous and stupid customs will disappear with the development of civilisation.”
956. Do those persons attain the end they have in view, who, unable to bear the loss of the objects of their affection, kill them-selves in the hope of rejoining them in the other life?
“In such cases the result of suicide is the opposite of what was hoped for. Instead of being
reunited to the object of their affection, those who have made this sad mistake find
themselves separated, and for a very long time, from the being they hoped to rejoin; for God cannot recompense, by the granting of a favour, an act which is at once a proof of moral cowardice, and an insult offered to Himself in distrusting His Providence. They will pay for their folly with sorrows still greater than those they fancied they were about to shorten, and for which they will not be compensated by the satisfaction they hoped do obtain.” (934 et seq.)
957. What are in general the effects of suicide on the state of the spirit by whom it has been committed?
“The consequences of suicide vary in different cases, because the penalties it entails are
always proportioned to the circumstances which, in each case, have led to its commission.
The one punishment which none can escape who have committed suicide is disappointment;
the rest of their punishment depends on circumstances. Some of those who have killed
themselves expiate their fault at once; others do so in a new earthly life harder to bear than the one whose course they have interrupted.”
Observation has confirmed the statement that the consequences of suicide are not the same in all cases; but it has also shown us that some of those consequences, resulting from the sudden interruption of life, are the same in all cases of violent death. Foremost among these Is the greater tenacity and consequent persistence of the link that unites the spirit and the body, which link. In nearly all such cases, is in its full strength at the moment when it is broken; whereas, when death is the result of natural causes, that link
has been gradually weakened, and is often severed before life is completely extinct. The consequences of violent death are, first, the prolongation of the mental confusion which usually follows death, and, next, the illusion which causes a spirit, during a longer or shorter period, to believe himself to be still living in the earthly life. (155, 165.)
The affinity which continues to exist between the spirit and the body produces, in the case of some of those who have committed suicide, a sort of repercussion of the state of the body in the consciousness of the spirit, who is thus compelled to perceive the effects of its decomposition, and experiences therefrom a sensation of intense anguish and horror; a state which may continue as long as the life which he has interrupted ought to have lasted. This state is not a necessary result of suicide; but he who has voluntarily
shortened his life can never escape the consequences of his want of courageous endurance; sooner or later, and In some way or other, he is made to expiate his fault. Thus, many spirits who had been very unhappy upon the earth have stated that they had committed suicide In their preceding existence, and that they had voluntarily submitted to new trials in order to try to bear them with more resignation. In some cases the result of suicide is a sort of connection with terrestrial matter, from which they vainly endeavour to free themselves, that they may rise to happier worlds, access to which is denied to them; in other cases it Is regret for having done something useless, and from which they have reaped only disappointment.
Religion. morality, all systems of philosophy, condemn suicide as being contrary to the law of nature; all lay it down as a principle that we have no right to voluntary shorten our life; but why have we not that right? Why are we not at liberty to put an end to our sufferings? It was reserved for Spiritism to show, by the example of those who have succumbed to that temptation, that suicide is not only a fault, as being an infraction of a moral law (a consideration of little weight with some persons), but is also a piece of stupidity, since no benefit is to be gained by it, but quite the contrary. The teachings of Spiritism in regard to this subject are not merely theoretic ; for it places the facts of the case before our eyes.

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