ITC JOURNAL

Director/Editor: Dr. Anabela Cardoso

Editorial Team:
Deputy Director: Edgar Mller, Electronics Eng.
Associate Editor: Prof. Uwe Hartmann
Technical Editor/Designer: Carlos Fernndez
Production Editor: Ann Harrison, B. Educ.
Translator: Yanis Arencibia Esperanza
Editorial Board:
Jacques Blanc-Garin (France)
Father Dr. Franois Brune (France)
Michele Dinicastro (Italy)
Dr. Paola Giovetti (Italy)
Daniele Gull (Italy)
Dr. Sylvia Hart Wright (USA)
Dr. Nils O. Jacobson (Sweden)
Pascal Jouini (France)

Dr. Adrian Klein (Israel)

Dr. Carlos Luz (Brasil)
Dr. Felice Masi (Italy)
Paolo Presi (Italy)
Dr. Cristina Rocha (Brasil)
Monique Simonet (France)
Prof. Ernst Senkowski (Germany)
Dr. Carlo Trajna (Italy)

Published by the Director/Editor

ISSN: 1696-4586 ITC (Vigo)

Apdo Correos 515 O.P.

36200 - VIGO - Pontevedra - Espaa
E - mail: cuadernostci@itcjournal.org
Web site: http://www.itcjournal.org

Two issues annually. The opinions expressed in the Journal represent the views of
individual authors and do not necessarily reflect those of the Director/Editor,
the Editorial Team or the Editorial Board.
This is a non-profit publication - Publicao sem fins lucrativos
Publicacin sin fines lucrativos

Algum que se identificou como Filipe disse da Estao Rio

do Tempo a Anabela Cardoso: "... pense sempre em nosso
mundo, quem pensa no nosso mundo as distncias reduz".
Somebody who identified himself as Filipe said from
Timestream Station to Anabela Cardoso: "...always think of our
world. Whoever thinks of our world reduces the distances ".
Alguien que se identific como Filipe ha dicho desde la
Estacin Ro del Tiempo a Anabela Cardoso: ".....piense siempre
en nuestro mundo, quien piensa en nuestro mundo reduce las
distancias

COVER 'The importance of little things:

- Blue flowers in a red pot, somewhere in the
Algarve, Portugal.
PHOTO Anabela Cardoso
Cover Composition : Carlos Fernandez
All photos in this issue ITC Journal Research Centre,
no unauthorised reproduction

The ITC Journal is printed on 100% recycled paper This is not done for economy
(recycled paper is more expensive than new paper)
but to avoid the destruction of trees

ITCJournal

Contents

Editorial: The Cerchio Firenze 77

Anabela Cardoso

How it all started: 28 May 1946, A true story that resembles a fairy tale
Enrico Ruggini
Transcommunication, Parapsychology and Science
Dr Vladimir Delavre

5
7
14

ITC News
Editorial Note
24
A Practical and Theoretical Handbook of Biopsychocybernetics
Research
25
Dr E. Marabini and M. Dinicastro

Breakthrough - (an excerpt in English from Konstantin Raudives

book)
32

Personal Testimony
What lies beyond the unknown?
B. Conde

47

An Interview with French Educator, Scientist & Philosopher Allan

Kardec, Esq.
53
Michael E. Tymn
ITC A Historical Perspective
SPIRICOM Manual (continued) Chps 3 to 6

68
68

Instructions to Authors

92

ITCJournal

This is the first issue of 2015.

If you have not renewed your subscription, following the

reminder in the previous Journal, this one is unpaid for.

Please note the change of address if you are writing to the

ITC Journal as the Postal authorities will only place mail
addressed to Anabela Cardoso in the mail box.
Dr Anabela Cardoso
Apartado Correos 515 O.P.
36200 Vigo
Pontevedra, Espana

ITCJournal

The Cerchio Firenze 77

ANABELA CARDOSO
We are proud to present to the readers of the ITC Journal, for
the first time, the Cerchio Firenze 77, a remarkable mediumship
circle in Florence, Italy, through which extraordinary messages of
high ethical value were received over the course of many years.
We start the publication about the Cerchio Firenze 77 with the
present issue of the Journal, when we commemorate the
publication of issue 50, and will continue for some more issues in
order to give our readers a reasonably fair idea of the importance
and significance of the phenomena that happened in Florence in
the middle of the 20th century. They can be counted among the
most important ever in the history of mediumship but, as happens,
for instance, with some of the most relevant ITC events, they are
practically unknown in the English speaking world. In my view this
is a very regrettable absence. Thus, the ITCJ is proud to help
remedy this unfortunate situation, through the presentation of
some of the most significant events of the Florence Circle.
Our readers know that in the ITCJ we give preference to ITC
happenings from reliable sources, which can be objectively
assessed to the utmost level of our possibilities. Nevertheless,
when I became acquainted with the history and the contents of the
Cerchio Firenzes messages, I could not prevent being fascinated
by them and the unmistakable flavour of truth that arises from
them. Consequently, I was very keen on publishing in our journal
some of the most relevant information about the Cerchio, even
though it is not about ITC. The same thing happened when I read
Tom Harrisons book about his mothers deep trance mediumship
and the impressive phenomena that occurred through it. (see Ann
Harrisons article in Journal No 41 - August 2011).
In the Cerchios messages, as well as in some of the most
extraordinary ITC messages (e.g. the Harsch-Fischbasch couples

ITCJournal

communications) a striking characteristic surfaces, which attests to

their authenticity. In my view, this feature strengthens other highly
important factors among which is the testimony of the reputable
personalities who witnessed, studied and investigated both of the
situations we are currently discussing. And I am thinking of the antiparadigmatic nature of the transcendental communications. In both
cases, Florence and the Luxembourg, what the entities say
thoroughly contradicts the prevalent values accepted and venerated
by our western societies, as our dear readers will verify by
themselves throughout the reading of the Cerchios texts in the next
issues. This very obviously means that human consciousness is either
very retarded in relation to cosmic values or alienated from them.
I have a very personal view about human consciousness that
perhaps some of my readers are already aware of. I believe
humankind is unaware of cosmic values in result of the
development of the intellect and the left hemisphere of our brains
in detriment of the right hemisphere, which must be more
receptive to cosmic wisdom and the whole. This separation has
prevented man from having a clear perception of reality,
something which, in my opinion, is attainable through an intimate
connection to Nature at the deepest level. You cannot know
infinity through physics, medicine, geology and other studies but
you may get a hint of it through meditation, mystic states, the
contemplation of a flower, or of the ocean, among other wonders.
The intellect plays no part in any of this which may happen
through feeling but never through knowledge and science, as
mankind tries desperately to do.
We are able to offer our readers the chance to read this
exceptional material through the assistance and generosity of our
dear friend Francesca Vajro, editor of Il Giornale dei Misteri, and
the kindness of some of the GdM most notable collaborators, all
of them experts on the Cerchio Firenze 77s history and
developments. We avail ourselves of this opportunity to express to
Francesca and the GdM writers our gratitude and heartfelt
congratulations on their remarkable work.

ITCJournal

How it all started:

28 May 1946, A true story that resembles a fairy tale*

ENRICO RUGGINI
It happened suddenly, in Florence. By that time the war was
over, the men of the Setti family had returned unscathed from the
front, the women had been able to hug their children and
husbands and it seemed that the danger, now distant, was averted,
that a future was again possible, and that once again a long time of
being together would be waiting for them all.
But it was not so. Ruggero, 25, died suddenly, killed at the
doorstep; and his family, his parents, his wife and little daughter
plunged into the tragedy.
No one could even imagine then what dramatic events would be
precipitated. Preparing destinies absolutely unusualextraordinary
phenomenaevents that would be enveloped by the aura of
legendwhich would affect the lives of many people in the decades
to come, and perhaps even beyond.
In that dramatic and unexpected death was the occasion, the
seed of that story, which many years later would be known as the
history of the Circle Florence 77.
It was Pina, Ruggeros mother, who wanted to try at all costs a
spiritist experiment: she could not find peace in his disappearance,
in that sudden silence, not accepting that her boy did not exist
anymore. She had heard from a relative that it was the way to
communicate with other dimensions of existence. Only to please
her, her family agreed to sit around a table with her, convinced that
nothing would happen. But it all happened.
Ruggero communicated and gave evidence. It was the spring of
1946. Roberto, the younger brother of Ruggero, had not yet turned
16; he was the medium, the "instrument" as he was called later.

ITCJournal

That small group of unwitting participants was starting one of the

most extraordinary mediumistic phenomenon recorded in the
twentieth century.
Within a few months, the boy passed from tiptology to
automatic writing and from this to the incorporation of trance,
dragging that small circle of people, absolutely unaware of
mediumship and spiritualism, into a series of amazing experiences.
The automatic writing began almost immediately . Roberto was
doing homework at home; he was attending the Institute for
Surveyors. Mamma Pina heard him calling "Mom, hurry, come
and see ...!." Roberto's hand had taken a strange turn, and the pen,
held a little sideways, ran fast across the sheet, completely out of
the control of the boy; he felt a mild tingling to the whole arm. He
was not scared; he was just surprised, it had never happened
before. The writing was smooth, regular, the characters distinct,
words well-formed, well-constructed paragraphs. Such regularity
seemed improbable considering the absolute independence of the
pen from the will of the writer. And this is the point: Roberto was
not the writer. It was the deceased communicating with their loved
ones, using the arm and hand of Roberto as their extension into
the material world, each one with his own handwriting, testifying to
the absence of death and the existence of other realities of life after
the physical one. "It's like taking off a dress, there is no pain or
disruption, there is only wonder and awe, you know you're alive,
much more alive than with the body ...".
Almost immediately communications from unknown beings
began that were not to greet and console, but conveyed messages
of ethical value and the flavour of teaching. At first they were very
simple messages and followed the religious culture of the
participants and their devotion; in those early days those beings
used to quote passages from holy books, or from Dante's Divine
Comedy, or the texts of Theosophy which, they argued, would
have been able to convey to the West the best of Eastern thought
and spirituality and India in particular.

ITCJournal

"Greetings, to you, brothers. I saw your thoughts. I will return

many times to let you share many truths. Tonight I can give you a
hint about the evolution of man, very briefly. Firstly, we need to be
clear about what is good and what is bad. In truth I tell you that
nothing is good and nothing is bad. We can only talk about lessons
or teachings to learn..."
A small group of fans was formed within a few months.
Among these there were two friends of Robertos, a few years older
than him, a couple from among their relatives, and family
members of the boy. Other participants joined these initial
members from the summer of '47. In fact, during a few days of
vacation at Futa, Robertos sister, Luciana, and her husband Guido
Campani and son Gilberto, had met some people from Florence,
Mrs. Bettina and her husband Rodolfo and their daughter Franca,
then thirteen. Bettina was very open to themes of the paranormal,
but without having any real knowledge, while her husband was a
little curious and a little sceptical, and with the typical Florentine
spirit tended to ridicule young Robertos phenomena and the
information that came through the automatic writing.
There were moments after the war when there was so much
poverty and such famine but it was also easy to make friends and
get help; it did not take much to socialize and people hugged each
other. If you add to this the climate of a simple holiday and a
subject as exciting as that of mediumship, you have got it! Bettina
also taught English and whenever she met a young man urged him
to learn "the language of the future"; she then volunteered to
lecture Roberto as soon as they returned to Florence. They spent
days in the serene peace of the mountains, sharing what little they
had, walking and engaging in long rummy games.
One afternoon, while the Settis played cards with the new
friends on a beautiful lawn, in the centre of a cloth lying on the
grass in the middle of them, to the amazement of those present, a
strange twig with long tufts took shape. It was immediately taken
away because it prevented the development of the game; but

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shortly afterwards the twig reappeared, and again it was taken off
the tablecloth: how odd, it was not clear from where it had come!
The game resumed, and here again the twig. Bettina said that
definitely it would have been a psychic phenomenon, while
Luciana and Guido were more cautious and Rodolfo made fun of
it. Roberto sat quietly, thoughtfully. That night his hand wrote
"The plant I have made you find today is the horsetail grass; it is
good for many things ...." and then signed Maddalena ". In the
following years Maddalenas advice on herbs and medicinal plants,
and how to intervene in disorders of the physical body to relieve
pain, inflammation, prevent illnesses and improve health
conditions, would help many of the participants in the meetings
and others among their acquaintances. A true expert in natural
remedies, effective and simple!
When they returned to Florence from their holidays, the group
widened; among them were Silvio and Rolando, friends of
Robertos, and Silvios aunt, Wanda; and then Bettina, who never
missed an opportunity to spread the word about this brave young
man who did "automatic writing", joined too. And all those people
who still did not know each other well, began to meet regularly at
the Campanis home, moved by a genuine enthusiasm for what was
happening; Luciana preferred that those meetings took place at
her home so that she could better monitor what was going on with
Roberto; she felt a great responsibility toward her younger brother,
subject of such extraordinary phenomena and also of the curiosity
of the new "followers".
The discarnate Guides began to instruct Roberto and the Circle
of participants who were now keen about the communications,
preparing them for the next steps of mediumship; brief physical
experiments were made, movements of objects, attempts at the
organization of ectoplasmic matter, as the Guides defined them,
and almost imperceptible levitation of the medium.
Participants lived for the sessions - as the meetings were called,
- each time there was something magical, like a miracle. The

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11

Guides were preparing the instrument for a much more complex

demonstration of mediumship: the incorporation of trance and
with a range of physical and psychic phenomena in the picture.
And so one day, while experimenting with the moving of
objects, they were asked to make the room dark, to light a match
at regular intervals to check what was going on, and to remain
particularly focused with their minds on the object that was at the
centre of table. That was a way to focus and catalyze their psychic
energies. Everyone expected that the object in the centre of the
table would move, that they would see it move around and maybe
stay suspended in the air; and instead it was Roberto who, rising
from the chair on which he sat, was levitated to a height of about
10 cm and from his mouth came a voice which was not his. They
became extremely excited and even a little scared. It was October
1947, and Dali [a communicating entity] had uttered his first
words among those people. A few moments and a second voice,
different from the first one, added a greeting. The trance
incorporation had started.
When he came out of the trance, Roberto looked around and
asked the audience why they were staring at him with worried
faces. He had not noticed anything; it was as if he had been absent.
They told him what had happened. And he, reassuring them said,
"I'm fine, I do not feel strange, I'm fine, but what did they say?
Who are they?"
If the first question could have been answered beyond all
expectation and imagination, the second one never found an
answer. Those Voices presented themselves with enigmatic names,
did not reveal anything about them and were accompanied by
perfumes, by luminescence and by manifestations that those
present would have found hard to believe, and yet they were their
witnesses.
Father Elia was among the first to make his voice heard.
Despite the fact that the vocal cords of the young Roberto were
those of a seventeen year old, Father Elias voice seemed
surprisingly old to everyone:

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"Let me give you some information on mediumship sances.

Firstly, there are three causes that decide the course of the session.
Firstly the instrument used and its evolution. Everyone
possesses mediumship, but in the medium this force has
developed and he is able to explicate it because, beloved children,
few are worthy to do so. Secondly the elements of the chain.
These need to be aware of what they do because here we are not
in the divination game and this is not an information office.
Spiritualism is useful to learn, like a school book, and as such you
cannot, nor should you use it for fun. Participants must be
harmoniously combined, because these must be the forces
unleashed by them. Thirdly the environment. It has to be quiet
and cool as it must facilitate the concentration. Remember that
cold is a big re-activator. It stimulates psychic forces and in this way
facilitates the work. Beloved children put these modest teachings
into practice because through them you will be fine. Remember
that you are on Earth to elevate yourselves, as you have decided,
and this can only be attained through good work and good deeds,
good thoughts. And if you will do this together, you will open the
doors of Infinity and then you will enjoy that Light which knows
neither the stirrings of dawn nor the sadness of the sunset." (Father
Elia).
This was a real education course on mediumship, during which
the medium was trained to overcome increasingly complex tests,
under the eyes of the loving and protective older sister and friends
of the Circle. Around the young man a climate of secrecy and
mystery was created, and the experimenters felt a bit like
'Carbonari and a little like disciples, divided between curiosity,
hope of having news of the dear departed, and the desire for
learning. All felt that what was happening was special, and
somehow all felt a bit special; this was touching them and not
others. The school of mediumship and spiritualism proceeded at
a slow and steady pace. The Guides insisted that every small step
was fully assimilated by Roberto before continuing. Dali was the

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13

loving tutor of the youngster and the group, and with infinite
delicacy stimulated them to concentration.
"Greetings children, shall we start our attempts? You will take
the balance and put it on the table. Place your hands in perfect
stillness. Light off. The matches when I will tell you. After a couple
of minutes turn on the light and the balance will fluctuate. More
concentration. If you want to remove your hands from the table to
have proof that it is not you who moves it, go ahead. Patience
children; turn on and off the light at one minute intervals. I do this
to begin with the ectoplasmic concentration .... Remain
concentrated to give me a bit of force ... Do not be afraid ... Hands
on the table... do not dissolve the chain. I thank you, children, for
your behaviour. I said 'do not panic' and you were not scared.
Roberto was raised twice, but this should happen rarely. If we want
we can try again in a fortnight or a month. Slowly, slowly. I remind
you that you'll always be the same and that harmony should reign
among you. You, children, need to understand the importance of
the speaking mediumship, and also we can have physical effects.
You have to look after him well and not force him. Do not break
the chain, but stay a bit so and help him with the thought ... (Dali).
The women of the group, in spite of the constraints in which all
the families lived then, endeavoured to feed Roberto the best they
could. And when he went to the English class with Bettina, Laura,
Bettinas mother, invited him to dine with them and prepared
something good for him. She was very fond of that boy, so skinny
and so reserved. Moreover, had not Dali recommended them "to
take good care of the instrument"?
(to be continued)
* translated from the original in Italian by Anabela Cardoso

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ITCJournal

Transcommunication, Parapsychology
and Science*
DR VLADIMIR DELAVRE1
Introduction

This article is trying to pick up some issues of the current

discussions on the phenomenon of Instrumental Transcommunication (ITC) and to outline the relations with other PSI
effects. Focus will be placed on five alternative hypotheses that are
suitable for the interpretation of that phenomenon.
In addition, the possibilities to prove the paranormality of
Instrumental Transcommunication by means of commonly
accepted scientific criteria will be discussed. Statements of our
readers are welcomed by the editorial team to encourage a widest
possible discussion of the subjects covered.

The normative power of the factual

The first question that arises for an impartial observer is

undoubtedly that of the counterpart. Is there any other world at
all that can get in communicative contact with us, men on earth?
Even if most of the readers of this journal would surely affirm this
question, we should not forget that the overwhelming majority of
scientists clearly reject the possibility of soul worlds.
Those, too, who are critical of science, should not
underestimate the normative power of scientific findings for our
present world view. The wheel of history, which led us out of a
world of faith and myths over the age of Enlightenment to our
modern rational world view, cannot be turned back.
Neither religion nor magic ever had such a world changing
impact as was initiated by natural science and its subsequent

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15

technology. Only in the framework of this rational dominated

world seemingly irrational-like parapsychological and
transcommunication phenomena can be proven and not outside of
this framework.
Otherwise there is a danger that new findings will remain
convictions of a small group of initiates. That finally the
established scientific world view will be changed or even
revolutionized by this new findings coming from within may be
reasonably assumed. What science teaches us today will not
necessarily be proven as wrong but will stay as a part of a more
comprehensive world view that includes the impact of spirit,
consciousness and information as a comprehensive dimension.

Experience indications to other worlds

Because on this issue there exists such a comprehensive

literature here only a short summary will be given:
Visions of another world, in waking consciousness or asleep,
are well known since the earliest preserved writings. They form the
basis of many religions and religious persuasions. Probably equally
old are shamanic chronicles where an enlightened one lets his
soul migrate into other realms and by the experiences he had
there, to guide and heal people in his life-world. Also the
communication with the world of decedents in an early human
experience shown by the different Books of the Dead in different
cultures.
The recent experiences also include the spiritualistic
movements starting in the 19th century. In addition in our century
there are UFO phenomena, the Instrumental Transcommunication and finally the studies of Near Death Experiences
as further evidence of other being levels.

Theories on the existence of other worlds

Already in medieval times from a Christian point of view, there

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was a scientific discussion about the nature of heaven and of the

angels as well as scholastic explanations about the number of
worlds and the nature of the spirit and the life in the tradition of
the Jewish Kabbalist. Something similar can be found in other
spiritual schools, in particular in the great religions of the east.
From today's viewpoint firstly, physicists like Brian Josephson,
Costa de Beauregard or Eugene Wigner must be named; they
were inspired to further reflections about possible spiritual worlds
by the mysterious interaction between consciousness and quantum
phenomena.
In the last decade of his life the quantum physicist David
Bohm, who thought and published about a reality level normally
hidden to us, has gone furthest. Therein he recognized an implicit,
i.e. invisibly folded, order from which only the visible world
unfolds.
While the above-mentioned physicists finally stood on the
ground of the accepted physical world view, Burkhard Heim,
Rupert Sheldrake and Ervin Laszlo have left established physics
far behind them, each one in a totally different way.
The greatest level of public awareness (of people interested in
these questions) has probably been achieved by the English
biologist Rupert Sheldrake whose theory of morphic resonance
and morphogenetic causation could be confirmed in several
experiments. According to Sheldrake there are so-called morphic
fields that are able to store forms and information.
These data accumulated in the past resonate with current
developments and influence the probability of achieving them. At
this point, i.e. the unilateral flow of information from the past to
the future also uses the criticism applied to Sheldrake's
hypothesis.Namely, when things happen all the more, the more
often they have occurred in the past, it is then difficult to
understand how something really new can ever be developed.
To explain the creativity observed in nature and in human life,
Hungarian-born Ervin Laszlo, the system theoretician, has put

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17

forward a theory of the "Fifth Field", in which the dynamics of the

sub-quantum fields holonomic function acts as storage media of
all events and information. In this field new structures can
dramatically rise out of previous chaotic states, which can be
interpreted as spontaneous creativity that also can be affected by
future events.
The difficult step from a hypothesis to a mathematically
formulated theory, had already been carried out successfully years
before by the German physicist Burkhard Heim. In his Unified
Field Theory, he not only takes up single aspects but formulates an
entire world concept from the origin of matter up to the complete
immaterial information levels from which the probabilities of the
energetic processes are directed.
The details of his theory, which are also difficult for physicists
to comprehend, allow the correct numerical calculation of several
quantum values. Among the natural scientists mentioned here,
Heim is the only one who describes a concrete space of experience
for after-life conditions and developed, therefore, a scientifically
explained bridge of theory from this world to the beyond.

Consciousness interactions of the living

For about one century, there has been a scientifically oriented

parapsychology, which is trying to investigate phenomena like
telepathy, clairvoyance, precognition and psychokinesis to find an
explanation for the occurrence of these manifestations. If the
general scientific progress during the last hundred years is taken as
the standard of knowledge gained in the investigation of
parapsychological phenomena, appears almost puny.
Looking back on this development we see particularly a change
of the research topics and methods. While primarily mediumistic
and spiritist questions have been examined at the beginning, in the
last fifty years the parapsychologists interest particularly turned to
the different forms of extrasensory perception and psychokinesis.
From where this change comes is an interesting question but

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quite hard to answer. Did the researchers turn their attention to

other issues because, for example, there were no more
materialization media to study in sances or have the mediumistic
phenomena lost their power because they were no longer
modern for researchers and the public? Why, for example, is
metal bending a relatively popular paranormal ability, while
mediumship with its materializations hardly exists?
Compared to the change of issues, the change of research
methods is much easier to explain. Because parapsychologists, for
the most part, were recruited from contemporary scholars of other
disciplines, they brought in their respective new research methods
to the investigation of parapsychological phenomena.
Allied to that was also a modification of the research principle:
parapsychology, which previously was a study of individual and
spontaneously arising phenomena, became more and more a
laboratory science since the 1930s.
Joseph Rhine, who performed his famous cards-clairvoyance
experiment at the Duke University in the USA, marked the
beginning of this development; and at present we find todays
experimenters like Helmut Schmidt, Robert Jahn or Dean Radin
with their fundamental experiments on mind-matter interaction in
the quantum field.
At the same time a geographical shifting of PSI research took
place: while in the first period from about 1880 to 1930 European
scientists dominated the scene, since that time, the Americans
primarily determine the progress in this field. Up to now,
parapsychological research in the former Soviet Union is largely
untapped in its scientific details. Available reports are mostly of a
journalistic nature and paid little attention in the international
academic literature.
But why is the progress really achieved so small in comparison
to the other sciences? Is it a lack of competence of the associated
scientist, insufficient financial research funds or is it perhaps the
research object itself?

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19

The majority of PSI researchers, who often now come from

physics as frequently as from psychology, trend to the latter
opinion, i.e. they see the main reason for the lack of progress in
the nature of the PSI phenomena themselves.
A typical feature of all so-called phenomena is the lack of
repeatability. But because of that, PSI phenomena lose their
credibility in the eye of most scientists as the established scientific
dogma demands that new findings are only accepted as really
existent if the underlying experiments can be repeated any time
also by other scientists.
The uniqueness of many phenomena stands in opposition to
this claim as well as their apparent dependence on the psyche of
the investigator and possibly place and time. That means that an
examined phenomenon, for example technical devices that convey
or create voices from beyond, is not independent in its
functionality from the particular experimenter: it is an 'operator
dependent system', which stubbornly opposes any repeatability by
other persons.
There is not yet a generally accepted explanation for this
process, which indicates a specific dependency of observed
occurrences on the psyche of the observer. Another component
preventing the scientific recognition of PSI and ITC phenomena is
the absence of a sustainable theory.
An extreme interpretation says that paranormal phenomena are
really created by the observer, so that his mind is able to extend
into the world of matter in some hitherto unknown way and
thereby causes a change of reality, which can be observed by
others.
A further interpretation is based on a primary existence of
invisible levels of reality or worlds, which can be manifested under
particular circumstances as PSI effects in our normal world of
perception. Finally, these phenomena may be interpreted as
meaningful coincidences, which cannot be seen as a result of a
causal chain of cause and effect but as an expression of a hidden

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sense-relationship between inner and outer reality.

The perhaps most radical hypothesis is that of the Germanborn Helmut Schmidt working today in San Antonio, Texas, who
considers the non-repeatability of PSI occurrences as a necessary
result of their non-causal nature. As a result of his own
investigations on the subsequent psychokinetic influence of
previously recorded quantum physical random events he
concludes that certain events occur so that they satisfy a future
observer.

Five hypotheses on transcommunication

Is it now possible that hypotheses explaining the various PSI

effects can be transferred to the phenomena of transcommunication? Where are the similarities and where the
differences? The following theses show the extension of a concept
published by the author in his recently published book with the
title Signals from Other Worlds (Signale aus anderen Welten in:
Am Flu des Heraklit - Neue kosmologische Perspektiven, Hrsg.
Eberhard Sens, Insel-Verlag, Frankfurt 1993.)

Hypothesis A

Transcommunication is primarily an animistic phenomenon

falsely interpreted as spiritist. The alleged messages from beyond
come from our own subconscious, which in some way influences
the electronic communication systems and thus transmits
unconscious thoughts and images to the apparatus.
How this is achieved is not understood by the proponents of
this hypothesis but it goes without saying that they can thereby let
their belief influence them.
As a prominent proponent of this view one can mention the
recently deceased doyen of the German parapsychological postwar research Prof. Hans Bender and his successors in his institute.

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He coined the term Riser of the Unconscious. Lets call this

hypothesis, for simplicity, the ventriloquist-hypothesis.

Hypothesis B

Instrumental Transcommunication is a primarily spiritistic

phenomenon, which can be interpreted as a joint effort of living
and deceased persons to establish a contact between otherworldly
levels of existence and our world.
This hypothesis is based on the relatively linear continuation of
the existence of mans mental or psychological attributes after
physical death. The deceased are living, with all their memories
and they preserve their identity, i.e. also their name, in another
sphere or anti-world, which invisibly permeates our earthly world.
In a more specific form there exists a view (originally
formulated by Frederic Myers) that according to their level of
development, the otherworldly beings exist on various levels
ranging from one to seven. Some scientists and very many people
who make so called recordings of tape voices provide this
hypothesis, which can be called life-after-death-hypothesis.

Hypothesis C

The invisible spiritual beings, which still can make themselves

audible and visible under certain circumstances and even enter
into a dialogue with us, are produced by ourselves. Their
expressions seem real to us, however they are only the result of a
thought form, which we consciously or unconsciously create.
The starting point for the so-generated temporary projections,
which certainly have all the features of being real during the period
of their existence, is perhaps an energetic primal level, the
fluctuating sub-quantum field or vacuum. In this vacuum, which is
a physical reality and can be regarded as source of all known

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quantum particles, information of any kind is living as thought

forms.
The vacuum, which is not a nothing but has an enormous
energy density (zero-point energy), can be stimulated by certain
methods, for example by so-called scalar field effects to generate
tulpoid entities (derived from the Tibetan word Tulpa). For this
procedure Thomas Bearden coined the term reality engineering.
We want to give this hypothesis the name forming-hypothesis.

Hypothesis D

Instrumental communication cannot be correctly interpreted

animistically or spiritistically. Rather, it is an expression of an
immediate bond between information structures that act in a
region beyond space and time, in our observable reality.
From this perspective trans-dialogues are to be interpreted as
similarity-related linkages within different forms of organized
information. In contrast to hypothesis B there is, therefore, no
individual personality, which contacts us after death, but only
changing information complexes, which are stored in invisible
fields and can resonate with our consciousness and our
communication systems. One could call this hypothesis the
information-field-hypothesis.

Hypothesis E

Although it might appear a little daring, to the previous four

hypotheses drawn from the scientific point of view of our world, a
fifth is added, which presents itself as a statement from another
plane of existence; it was received through mediumistic automatic
writing. (In regard to the question about the authenticity of the
source concerned, our hypotheses A to D apply.)
The 'otherworldly' thesis, which comes from the entity Aaron,
speaks of a basic energy system in which all forms of existence are

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23

embedded. Every life form is part of a typical living matrix in

which it acts, and in which it generally feels imprisoned.
The connection between the different life forms is generated by
the respective core structure containing all thinking beings
connective coding, which can be regarded as a common aspect of
creation. When we, people, are aware of this matrix-border
connectivity, we can get in contact with other life forms. However,
from the point of view of these other, non-material organized
forms, our material world is difficult to recognize because a
completely different 'view' [perspective] exists. According to this
thesis, our mental structures change after our physical death in a
variety of ways. Depending on their requirements, souls can, for
instance, unite together and temporarily act as 'group soul'.
Logically, we call this hypothesis by its author i.e., 'Aarons
hypothesis'.
(to be continued)
*translated from the German by Uwe Hartmann and Anabela
Cardoso.
1

Dr Vladimir Delavre (1939 - 2007)

Born in Moldavia, he moved to Germany where he initially

studied physics for some terms. He then switched to medicine and
obtained his doctorate in medicine.
In 1989, together with Ernst Senkowski, he founded the
'Gesellschaft fr Psychobiophysik ' ('Society for Psychobiophysics');
they published the journal 'Transkommunikation - Zeitschrift fr
Psychobiophysik und Interdimensionale KommunikationsSysteme' ('Transcommunication - Journal for Psychobiophysics
and Interdimensional Communication Systems').
Delavre's mediumistic activities, from 1992 to 1998, yielded a
variety of trans-texts, which he typed automatically into a
computerized writing system.

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ITCJournal

News

Editorial Note:

We are proud and happy to present to the readers of our

Journal the synopsis of the first book totally devoted to the
research methodology of psychic anomalous phenomena, in the
Italian bibliographic panorama. We are proud because this an
important and valuable work in all regards; and not only in the
Italian scene but also from the perspective of any other European
language. Besides, it is a 150 pages manual that can be easily
translated. And we are happy because both authors are dear
friends of us, of the ITC Journal and of ITC research in particular.
Both are well known to our readers and both took part in the two
International Conferences we organized in Vigo in 2004 and 2006.
They are among the most respected scholars in the field of
psychical research in Italy, a country renowned in this area for the
quality of the researchers it has produced. It is sufficient to think
of the brilliant Ernest Bozzano for whom I have unlimited
admiration, as well as of Emilio Servadio, among many others.
Last but not least, this manual is also the outcome and the
symbol of the great friendship, empathy and collaboration that
united these two men. Dr Marabini, an illustrious investigator of
anomalous phenomena from a scientific point of view, started the
project in 2007 and invited Michele Dinicastro to add his
contribution to it. In his work, and in this book, Dr Marabini puts
forward the criteria of Biopsychocibernetica, a new discipline in
the field of human sciences. He left us in 2010.
Unfortunately, Dinicastro could not complete the book until
four years later, in 2014, when it was published.

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A Practical and Theoretical Handbook of

Biopsychocybernetics Research
This handbook is unique
in the Italian bibliographic
panorama of psi research
being the first to provide the
basic conceptual tools for a
correct methodology research.
The two authors offer a
rigorous training variously
structured and a specific
epistemological framework
with procedural solutions
resulting from the most
recent guidelines of the
scientific research in the
field. All in accordance with
the criteria of Biopsychocybernetics (BPC), a new
discipline which is part of the
Human sciences.

What Biopsychocybernetics is

To carry out psi research means to deal with physical, medical,

neurophysiological and psychological problems, but also with bioresonance phenomena which as is known depend on the
relation that every man has with the close and remote physical
world. It is well known the influence that environmental forces
have on the Central Nervous System and as a consequence on
the living systems.
The phenomena which come from this kind of interaction
between man and the environment fall within the field of
Biopsychocibernetics.

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26

Conventionally, three main BPC phenomena categories have

been defined:

w BPC phenomena of the information related to the

relationships that the being, and specifically theCNS, has with all
the physical energies of the world
w BPC bio-psycho-transpersonal phenomena related to all the
manifestations that the human being lives in its interiority and in its
relationships with the other beings
w BPC phenomena of psi interaction that include all those
communicative manifestations that emerge by particular human
behaviour (psi behaviour) in relation to specific conscious states
(modified and/or altered states of consciousness) and to the
context (physical and psychic) in which the psi communication
occurs.

The innovative research method of the BPC, that uses also

cybernetic methodological criteria of analysis, can be considered a
valuable source of knowledge, especially knowledge of the
manifestations of the behaviour, which emerges from the
activation of psi function. The BPC exhibits an interdisciplinary
behaviour that we can also see in the cognitive sciences (linguistics,
psychology, philosophy, artificial intelligence); however, it
concerns a wider phenomenal system. In fact, the BPC takes into
account the human interactive relationships with the matter-energy
reality of the world and with the manifestations that emerge from
a psychological and spiritual dynamics related to human nature.

Index of contents
Preface
Presentation
Introduction

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PART ONE
by Enrico Marabini
Chapter 1. A definition for Biopsychocybernetic (BPC) and the
object of its search
1.1. BPC phenomena of the information
1.2. BPC Biopsychotranspersonal phenomena
1.3. BPC phenomena of psi interaction
Chapter 2. The protocol
Chapter 3. The event

Chapter 4. The observer and the phenomenon

4.1. Observer and observations
4.2. The observation selectivity
Chapter 5. Phenomenons knowledge modality
5.1. Observation experimentation
Chapter 6. The inter-subjective relationship
6.1. The first contact with the subject
6.2. The interview
6.3. The researcher
6.4. The preliminary approach
PART TWO
by Michele Dinicastro
Chapter 7. The investigation
7.1. The pilot research

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7.2. Environmental variables and spontaneous phenomena

7.3. The psi-cognitive events in the experimental field
7.3a. Example of free-response standard experimental
procedure with feedback to study of human psicognitive abilities
7.3b. The Ganzfeld
7.4. The psi events IPM-like in the experimental field
7.4a. Example of experimental procedure of mind over matter
interaction (IPM) through quantum REG machines
7.4b. Example of experimental procedure of mind over matter
interaction with biological systems (bio-IPM)
PART THREE
by Enrico Marabini & Michele Dinicastro
Chapter 8. Evaluating observations of psi interaction phenomena
8.1. Evaluation modality
8.2. Evaluation of psi cognitive-like events through the qualiquantitative method
8.2a. A famous experiment of psi cognitive type through dreams
8.2b. Quali-quantitative method by means the partitioning of
the answer
8.3. Evaluation of spontaneous IPM-like psi interaction events
8.4. Evaluation of experimental IPM-like psi interaction events
8.4a. Macro-IPM (macro-pk)
8.4b. Micro-IPM (micro-pk)
PART FOUR
by Michele Dinicastro
Chapter 9. How to structure a scientific article about a BPC
investigation

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APPENDIX
Chapter 10
10.1. Synoptic chart
10.2. Research protocol for a preliminary study of psychic
subjects
10.3. Research protocol for environmental phenomena (e.g.
hauntings and RSPK)
Type A Ongoing phenomena
Type B Phenomena that have already happened and now
no more active
10.4. Example of preliminary approach to study a psychic
10.5. Psi questionnaire
10.6. Disclaimer
10.7. Essential glossary

The Authors

Imola (Italy), Sept. 22nd 2004

Dr E. Marabini (left) and
M. Dinicastro (right) during a conference

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About the Authors

ENRICO MARABINI (1923-2010) graduated (cum laude) in

medicine and surgery at the University of Bologna(1949), where he
obtained an obstetrics and gynaecology Ph. D. (1954) (cum laude).
From 1948, he was a member of the Italian Society for
Parapsychology (SIP) and from 1983 to 1986 he held the post of
Vice-Chairman. From 1948 to 1953 he was member of the Italian
Association of Scientific Metapsychics, becoming Honorary
Member from 1987 until his death (May 9, 2010). With PA
members Dr Piero Cassoli, Brunilde Cassoli, and others Enrico
Marabini founded the Centro Studi Parapsicologici (CSP) (Centre
of Parapsychological Studies) at Bologna in 1954.
He served as Vice-President of the CSP, becoming Director of
the Department of Scientific Research from 1996 to 2001. From
1975 to 1981 he was the first and only professor appointed to
teach the only official course of Parapsychology ever held in Italy
in a state university. In 1988 he became Honorary Member of the
Centre of Parapsychology of Florence. From 1989 to 1995 he was
Director and Professor of the Course of Parapsychology of the
Open University of Imola (Italy).
In 1994 he became Full Member of the Parapsychological
Association (USA). In 2001 he was cofounder of Il Laboratorio
(Laboratory of Interdisciplinary Biopsychocybernetic Research),
becoming its first General Director until his death. From 2003 to
2005 he was Director and Lecturer in the Biopsychocybernetic
Course at IV Department of Philosophy, Psychology, Sociology
and Pedagogy at the Open University of Imola (Italy). He was the
author of numerous papers and books on parapsychology.
MICHELE DINICASTRO is co-founder of Il Laboratorio
(Laboratory of Interdisciplinary Biopsychocybernetic Research)
and former Director of the Research Department. Since 1980 he
has been involved in Parapsychology studies and in the last two
decades he devoted himself to the psi research. He has attended

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31

the biennial course for Parapsychological Researchers organized

by the Centro Studi Parapsicologici of Bologna (Italy) becoming,
from 1996 to 2001, a committed researcher in the C.S.Ps
Research Department.
He was co-teacher of Biopsychocybernetic at IV Department of
Philosophy, Psychology, Sociology and Pedagogy at Open
University of Imola (Italy). He joined the Parapsychological
Association (USA)in 2005 as an Associate Member and became
Full Member in 2008. He is the author of numerous scientific and
popular papers on parapsychology. He frequently serves as a
commentator in television programmes on parapsychology. He
also is a historian and author of various historical papers and of a
recent book (Santa Lucia. Storia e devozione, Cafagna Editore,
Barletta, 2011).

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32

Breakthrough
Editorial Note

on the reproduction of some passages of

Breakthrough: An Amazing Experiment in Electronic
Communication with the Dead
by Konstantin Raudive Ph.D.

The pages following are from Konstantin Raudive's book

and are reproduced by permission of the publishers, Colin
Smythe Ltd. The book in its entirety, along with a free 7 331/3 rpm record of voice samples, is available from the
publishers for 35 pounds, post-free in the UK, and 35
pounds plus postage for the rest of the world. Orders can be
emailed to sales@colinsmythe.co.uk (credit cards accepted)
or mailed to: 38 Mill Lane, Gerrards Cross, Bucks SL9 8BA,
U.K.
Raudives Breakthrough is a must in the library of anyone
interested in ITC research. This is perhaps the best book ever
written on the anomalous voices phenomenon and we are
sure that our readers will benefit from reading the excerpts
available herein and will feel motivated to buy the whole book
from which there is a lot to learn.

CHAPTER 1: THE PHENOMENON

1. INTRODUCTION
- The hypothesis of the unconscious
- The theory of relativity
2. FIRST CONTACTS
3. FIRST STEPS TOWARDS EXPERIMENTS
- How the voices are heard
- Listening to the voices
4. METHODS OF RECORDING
1. Microphone

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2. Radio
3. Radio-microphone
4. Frequency-transmitter
5. Diode
5. THE LANGUAGE OF THE VOICES AND HOW THEY
SPEAK
6. PLAY-BACK OF RECORDINGS
________________________________________
1. INTRODUCTION

The experiments described in this book are, in some respects,

a hazardous venture; but then, we always have to accept hazards
whenever we venture onto paths as yet undiscovered and
untrodden, and the adventurous spirit of the explorer is coupled
with deep humility before new truths and realisations.
Our human existence is orientated one-sidedly along limited,
measurable and calculable lines. The evidence of voices of
mysterious origin set out in this book, challenges us to alter our
thinking habits and to let them range freely on unfettered cosmic
energies, and on spirit-beings, such as we ourselves one day may
become.
It certainly sounds fantastic to assert that we have made contact
with spirit-beings, i.e. the dead, through tape recordings. Today,
however, when more or less adequate technical devices are at our
disposal, it is possible to test the facts by experiment and to lift
them out of the realm of the fantastic. Tape-recorder, radio and
microphone give us facts in an entirely impersonal way and their
objectivity cannot be challenged.
The present stage of the investigation reveals this contact as, so
far, only the delicate, fleeting pulse of a new reality, no more than
vaguely discernible as yet, because of our lack of experience and
the inadequacy of our technical aids. Nevertheless, the voices here
described can open up new spiritual vistas, irrespective of how we
explain, interpret and understand them.

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Man has an inherent, stubborn characteristic: the wish to

fathom his own destiny within himself and concerning himself.
We die whilst we live, for our concepts of life and death conceal
the future that awaits us.
From the fragments we hear in the voice-experiments I have
made, we can perhaps form some ideas about this problem. My
research has led me to the personal conclusion that apart from the
biological-psychical level on which we human beings here exist,
there is a second level: that of the psychical-spiritual being, whose
potentialities are only released after death. This psychical-spiritual
being tries to build a bridge between its world and that of our
earthly form of life, and it endeavours on its own initiative to make
contact in order to guide those on earth into a new reality.
Only someone who himself ventures to plumb these
inaccessible layers of human existence, where we discern neither
beginning nor end, only a forward compulsion of ourselves and
our lives, can assess the true position. It is quite possible that one
day results will emerge from the voice-experiments that will have a
bearing on the highest, indeed the ultimate goal man has sought
throughout the ages and is still seeking the answer to the
question: who am I and where am I going? Death might then be
seen as no more than a metamorphosis from one state of
development to another.
This thought, as well as the attempt to contact those in the socalled next world, is nothing new. From time immemorial man's
mind has been preoccupied with the idea of a hereafter and has
tried to gain visual or acoustic impressions of it. We only have to
remember the ancient Indian and Creek, and the early Christian
religious experiences. Similar attempted realisations have also
been experienced through Spiritualism, Occultism and
Anthroposophy.
The present investigation takes a different course: it is based on
acoustics and leads to empirically provable reality with a factual
background that can open new perspectives for the study of
psychology. We are trying to gain some insight into this as yet

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35

unknown reality, and such insight not only changes our ideas and
gives new direction to the activities of our psyche, but points to
undreamed-of powers reigning within us and over us.
Those oriented towards natural science believe that such
problems can be solved by empirical means. This book is the
record of an attempt to do so.
I believe the solution to the problem lies in two directions:
(A) New insight into the domination of the unconscious (or
subconscious).
(B) New aspects of the theory of relativity (or relativeness, not
Einstein's theory), which gains considerable impetus through the
voice-phenomenon.
(A) The hypothesis of the unconscious
The existence of the voices is established through the sense of
hearing; methodical repetition then makes deciphering and
checking possible. The voice-phenomenon is autonomous, as far
as the listener is concerned, for it manifests on tape recordings
through radio or microphone. Anybody can study it and, by
fulfilling certain preconditions, take up contact with it.
During experiments with the voices no spontaneous instances
were observed. The phenomenon always manifests steadily and
adheres strictly to its characteristics. Consequently the voices can
be distinguished from noises emanating from different sources in
the atmosphere. These constantly repeated, unmistakable features
are a safeguard against psycho-acoustic deception and freakish
radio sounds, habitually used by a priori sceptics as an explanation
of their own negative attitude. As the voice-phenomenon is of an
empirical nature, the suspicion of trickery, fraud, or self-deception,
constantly levelled against parapsychological manifestations, falls
away automatically, for the voice-phenomenon can be examined
with scientific accuracy.

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It is a well-known fact that man has the innate ability to act upon
matter without physical action. This psychic faculty is known as
telekinesis. Rhine and his successors are of the opinion that
subconscious psychic forces stand as basic factors behind
parapsychological phenomena. This view gave rise to the belief
that our subconscious mind is just as autonomous as our conscious
one, that these two layers of our mind can act independently of
one another and that the various problems of parapsychology are
subordinate to the function of the unconscious. Accordingly, we
should equally look for the key to the voice-phenomenon in the
realm of the unconscious. This belief ranks amongst the most
ingenious rationalistic hypotheses and belongs almost to a
tendency to explain man himself.
Professor Hans Bender, who has advocated this hypothesis for
thirty years, wrote in his paper Zum Problem der
Aussersinnlichen Wahrnehmung (The Problem of Extra-Sensory
Perception, - 1936; pages 34 to 35): The tendency towards a
personality synthesis of dissociated psychic content can often be
observed in automatic writing or spelling of quite normal persons.
Usually the impulse to create such personifications comes from
environmental suggestions, from a casual stimulus picked up as
crystallisation-nucleus for the most fantastic images. In
Spiritualistic sances such images of personalities often present
themselves as incarnations of the dead and try to give evidence of
their identity. In rare cases they produce an astonishing abundance
of verifiable data which the medium could not have obtained by
normal sensory means.
Thirty years later Professor Bender tries to interpret
Spiritualistic phenomena as aspects of pathology in his
Mediumistische
Psychosen
(Mediumistic
Psychoses;
Parapsychology, 1966, Pages 574 to 604). He describes
Spiritualistic practices as psycho-mechanic automatism and
explains them by means of what he calls overflow pipes of the
unconscious: the belief that Spiritualists are in touch with the
world beyond is erroneous, he asserts, for the Spiritualistic

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supposition that other-worldly intelligences, spirits, appear before

us stems from the personification-tendency of the unconscious and
these phenomena are encouraged by paranormally gifted
automatists; alleged contact with the dead therefore has to be
classified as a pathological phenomenon. Many find solace and
hope in the conviction that contact with the dead is possible, and
they can defend their conviction by pointing to documents of some
literary value containing such 'messages from the beyond' (page
576). In a nutshell: Professor Bender's own observations, as well as
existing literature on psychiatry, have prompted him to regard
Spiritualistic practices as mediumistic psychoses.
Professor Bender's term for functions provoked by such
subconscious reactions is psychic automatism, and he
distinguishes between a mechanical and a sensory form. The
mechanical function manifests through subconscious processes of
movement such as automatic writing, table-tilting, knocking, etc.;
the sensory form through visions, voices, or optic illusory
experiences. His classic example is the shell, which acts as stimulus
for acoustic pseudo-hallucinations. He regards acoustic
hallucinations as rare occurrences in Spiritualistic practices.
Acoustic voices, heard by Spiritualists or mystics alike, he
describes as illusory acoustic perception. He explains it all as a
clever deception of the unconscious, which uses the normally
incorruptible senses the moment the critical ratio of the patient is
no longer convinced by former proceduresa sign of the strange
split in the personalities of such Spiritualistic adepts (page 584).
Professor Bender thus dismisses the Spiritualist's hypothesis as
pathological and so precludes any possibility of discussion.
Spiritualists are, in his opinion, pathological cases in need of
psychiatric treatment. He illustrates this belief with examples of his
own observations from which he concludes: Once more the
affective shock becomes evident, induced by the misunderstood
experience of the beyond and the functional dependence of the
voices on the progressive development of complexes made
autonomous through night-long experimenting with the

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pendulum. (page 599).

Clearly his view is that the Spiritualist hypothesis is a kind of
psychic sickness which he tries to explain by what he calls psychic
automatism, and he regrets that most psychologists dismiss the
idea. His treatise ends with the following statement: ''The
superstitious attitudes built on misunderstood communication with
'spirit-beings' are widespread and carry, as case histories show, the
seeds of mental illness.
One may deduce from Professor Bender's paper and the
literature he quotes that in him we are faced with an exponent of
the psychiatric school who interprets all paranormal phenomena
as pathological symptoms and thereby questions their objective
existence. (Note: After this book was written, Professor Bender
became interested in the author's research and participated in
experiments.)
But the paranormal phenomena connected with materialization
mediums, clairvoyants and so-called miracle cures cannot be
explained by psychic automatism. The difficulties involved in
getting to the bottom of a paranormal phenomenon cannot be
taken as evidence against its existence or its importance. It may
seem well-nigh impossible to interpret such phenomena by
hypothetical assumption, but parapsychology exists expressly to
concern itself with the supernormal and in most cases this does not
permit a rational supposition. It is quite unimportant whether
something is supposed to happen or not; the fact that something
that cannot be explained by rational means is definitely happening
is sufficient reason for Parapsychological research and
examination. The materialistic attitude of science fails in this
respect, because it tries to argue away anything that is not supposed
to exist and does not fit in with the traditionally accepted view of
life. It is the problem of life after death that really contains the
essence of our existence, and since time out of mind man has
probed this central question.
One of the mysteries of the human soul on which the voice
phenomenon can shed new light is the question of the unconscious

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39

which, since Sigmund Freud's teachings, has become almost an

obsession of the human intellect. The unconscious can be
explained as scientific fiction, a construction of the conscious
mind, but in order to demonstrate this, I shall have to go more
deeply into the matter.
Parapsychological research presupposes the existence of the
soul. The soul is the greatest of all cosmic miracles, said C. G.
Jung. The question is: can one explain this miracle through one's
own self? Does it perish with death, or can this soul hope to exist
beyond the grave? We know that materialistic thought denies life
after death and disposes of any transcendental expression of our
soul by declaring it to be a pathological creation of our
unconscious. The theory of the unconscious originated amongst
such romantics of psychology as Carl Gustav Carus, 1789-1869,
and the philosopher Eduard von Hartmann, 1842-1906, who
became known as the philosopher of the subconscious.
Well, many things start in the heads of philosophers and poets!
Sigmund Freud took up the idea, developed the theory of the
unconscious and turned it into a kind of scientific dogma. C. G.
Jung and, particularly, Gustav Richard Heyer were very much
aware of this. The unconscious has become a hodgepodge of all
the psychic happenings that cannot be understood by simply
applying the principles of ordinary, everyday psychology of the
conscious mind, says Heyer in his lecture Tiefenpsychologie als
Grenzwissenschaft (Psychology of the Subconsciousa Borderline
Science), addressing the audience at the second Lindau
Psychotherapy Week, 1951. The concept the unconscious (or
subconscious) has only a relative meaning in connection with
scientific truth and therefore cannot claim to be definite.
This concept of the unconscious can, in my opinion, be likened
to that of the ether in physics. Compared with other sciences,
psychology, and parapsychology in particular, is of quite recent
date; but physical science too has only developed gradually and
was nourished for a long time by fictitious beliefs. Right into the
twentieth century scientists believed in the existence of ether, and

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even such a progressive and forward-looking physical scientist as

Sir Oliver Lodge was convinced of its reality. Not until the
beginning of the twentieth century did the physicist Max Planck
dispose of this fictitious substance. He spoke of light quantums
and photons and finally came to the conclusion that space was
conditioned by electromagnetic radiation.
Prior to Planck, ether was made to explain something that
could not be understood. Earlier physicists had tried to portray the
whole of nature in mechanistic terms. Planck's conception of the
world, however, was not a mechanistic one; on the contrary, it
seemed impossible to connect it with any kind of mechanistic view
of life. Mainly for this reason Planck was at first rejected and
ridiculed, but his teaching triumphed and developed into one of
the great principles of modern physics--the quantum theory. This
was the end of the mechanistic era in physics, and an entirely new
phase began.
One can take the unconscious of parapsychology as a parallel
and rate it as mechanistic-automatic fiction which calls for revision.
We cannot explain man through man himself.
The psychologists of the nineteenth century were apt to assume
that their knowledge penetrated the whole of creation, and their
dogmas on the nature of man were built up on that basis. Even
today the unconscious is thought to be something like a colossal
labyrinth. Nobody, however, asks how this unconscious is
sustained. The hypothesis of the unconscious can be regarded as a
psychological illusion for the following reasons:
The apparently acceptable supposition of an unconscious fails
immediately when we are faced with a new reality, namely postmortal life. We come back, straightaway, to the cardinal question
whether the unconscious, on whose efficiency our inner life is
supposed to depend, really exists or whether it is no more than a
figment of our imagination. We must always remember that the
reality of the unconscious is only a hypothesis, introduced into
science by the psychologists. These psychologists, who imagined
that everything could be explained in mechanistic terms,

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concluded that all the activities of our psyche could also be

interpreted by some mechanical means; but this intangible
something is a supposition, a fabrication, an intensely private
thing within the conscious inner realm.
To interpret the voices as products of the unconscious however
is out of the question, as the phenomenon is of an objective,
physical-acoustic nature.
Psychology uses the term the unconscious, but admits that it
knows nothing about it. C. G. Jung gives a hint in this context: ...
psychology can know nothing about the substance of the psyche,
because it cannot realise anything except through the psyche. One
can therefore neither deny nor confirm the validity of such terms
as Mana, Daemon, or God; but one can note that the feeling of
unfamiliarity, which is connected with the experience of the
objective, is authentic.
What we wish to express in the term the unconscious, we can
equally express as Mana, God or Daemon. C. G. Jung finds
these expressions much more qualifying than the unconscious. In
his memoirs (page 339 of the German original) he says: ... for the
unconscious is banal and therefore nearer to reality.
The reason why the theory of the unconscious is questionable,
is that it seeks to explain man through man himself; consequently
paranormal phenomena would be automatically reduced to
something emanating from man himself. This opinion negates the
independence of paranormal phenomena and dissolves in the end
into conscious and subconscious subjectivism. We know nothing
of that which moves and guides us, nothing of the sources of our
paranormal faculties.
The essence of the voices can be gleaned from their acoustically
perceptible appearance and from insight into the meaning of their
utterances, rather than through psychological knowledge or psychophilosophical theories. The voices make their objectively valid
statements independently of our attempts at interpretation; they are
an acoustic fact and need no special theories to confirm them.

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(B) The theory of relativity (or relativeness not to be

confused with Einstein's theory)
The hypothesis of the unconscious can be confronted by that of
an anti-world, which is based on the theory of relativity. There is
no thing as such, there is no man as such, either. The
phenomenon man exists, with his conscious and unconscious
faculties, as a unit; but he is dependent on a host of relationships
that mark him as man. He can only then regard himself existent
as man when both the world and its counterpart the higher
world are in existence and he, as man, has a relationship to both
these worlds.
Starting from the same premise we see, for instance, that the
unconscious can only prove its existence in relationship to a higher
consciousness. A world establishes its reality by its relationship to
an anti-world; and the anti-world is a condition for the relative
existence of the world and of all that is portrayed as reality in man.
This assumption fits in with the hypothesis of spirits: a spiritworld must exist in order to proclaim the earthly, human world.
This hypothesis can be shored up, or demolished by experiments.
It is by no means based on mere dogmas of faith, but on the theory
of relativity. The key-note of our world is interaction, and man
stands at its centre; he is not an exception to the rule, but the result
of a great universal teamwork. This is the reason why it is so
difficult to understand man's earthly existence and his higher
existence in isolation from each other, or to bring both under a
common denominator. Nothing can be explained from the purely
human point of view alone.
The voice-phenomenon calls for consideration of both these
hypotheses, that of the unconscious and that of relativity.
The unconscious presents parapsychology with a dire dilemma:
the problem concerns the belief in a dark side of our psyche on
the one hand, and the principle of consciousness on the other.
Can a way of reconciling the two be found? Is there something
constant within us without consciousness?

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Philosophical thought and physical science have led us to the

realisation that no object can be more than the sum total of its
attributes, and these attributes exist only in our consciousness.
Accordingly, our world is a construction of the conscious,
composed of symbols shaped by the human senses. The
philosopher Berkeley, who believed in categories of the spirit,
held that components forming the structure of the world itself have
no substance without the conscious, and reasoned that existence
itself would be impossible, unless it existed in the consciousness of
an eternal spirit.
This realisation calls for the existence of a higher
consciousness, which alone can give us an understanding of human
consciousness. We comprehend that man stands in relation to a
higher existence, and that this justifies his own being.
Asserting that man can be explained through man himself must
logically lead one to the conclusion that he needs no other reality
outside himself. If, however, man assumes that he himself is the
explanation of all extrasensory phenomena, then his existence
loses all meaning; such an explanation is but a subjective feeling
used to express the supernormal part of our psyche. In other
words, instead of providing an explanation, man, in his
subjectivism, simply rotates around himself.
It is interesting to note in this context that the most eminent
physicists of our times, Einstein and Planck, followed this train of
thought consistently when they pointed out that even time and
space are just frames into which we fit our observations and are as
inseparable from consciousness as are our conceptions of colour,
shape, or size. In the opinion of these two physical scientists, space
simply serves to bring order into the range of objects we perceive,
and time has no independent existence outside the order of events
by which we measure it. This basic realisation explodes our socalled reality and shows us how circumscribed our senses really
are. The human eye is sensitive only to the limited range of colours
between red and violet, and the difference of a few ten-thousandths
of a millimetre in wave-length signifies the difference between the

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visible and the invisible.

The same applies to our ear, which can hear only a small
fraction of the field of frequency. Our sense of hearing cannot
discern electromagnetic waves; they must first be converted into
sound-waves by electronic apparatus. The sound-picture of the
world received by the human ear is incomplete and attenuated.
How much more would our world mean to us if our sense of
hearing were a hundred or even ten times sharper, if our eyes were
receptive to X-rays, or the gamma-rays of radium!
Realising that in fact all our knowledge of the universe rests on
fragmentary impressions of our senses, we must assume that we
shall never fully appreciate the true reality of the cosmic structure.
The voice-phenomenon, however, opens up new paths for
parapsychologists to explore and points to an underlying objective
reality, which hitherto lived only as an assumption or a belief in
our imagination. This reality is the continued existence of our soul
after death.
To solve the puzzle of the human soul without taking life after
death into consideration seems to become increasingly difficult.
The voice-phenomenon unmistakably indicates a higher reality of
the soul, an over-self, that by some mysterious means can send us
messages. Thanks to electronic apparatus it is possible to verify
this existence after death objectively; through this objective
knowledge we can heighten our perception of the universe and can
be helped to understand many psychic phenomena which hitherto
were shrouded in mystery.
If the physical scientists with their equations have been able to
penetrate deeper into the invisible and inaudible secrets of the
universe, than have the psychologists and parapsychologists into
the secrets of the soul, it is because the psychologists have been
philosophising about themselves without any means of explanation
of the psyche other than through the psyche. For this reason the
psychology of the past could produce no objective interpretation of
psychic phenomena and simply drowned in supposition.

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The voice-phenomenon shows acoustically perceptible,

objective manifestations that lead us, by inference, to what may be
at least a true hypothetical reality. One must, of course, take into
consideration that extra-sensory phenomena can hardly be probed
by the research methods of physical science. Further difficulties
arise in research into the voice-phenomenon, because we have no
idea of the substance in which our soul exists after death.
The American parapsychologist Rhine indicates in his book,
The Reach of the Mind, that man possesses, in addition to his
normal consciousness, an inner window that is breached time and
again by experiences of extrasensory perception. Rhine compares
the impact of this parapsychological fact with that of nuclear
physics, while Professor Bender has now expressed the opinion in
a talk, recorded on tape, that the voice-phenomenon is equal to
nuclear physics in importance.
The working hypothesis of the unconscious and of relativism
could complement each other in a significant way if researchers
acknowledged the fact that all we commonly call real represents
only a fraction of true reality. The voice-phenomenon establishes
a relation to an extra-real or anti-real world of manifestations.
C. G. Jung followed the same trend of thought in his theories:
Our psyche is of a cosmic design and what happens on a large
scale also takes place in the smallest and most subjective way in our
soul. That is why the God-image is always a projection of the inner
experience of a mighty vis--vis.
The physicist Werner Heisenberg equally rejects the dividing
of the world into subject and object, inner and outer world, body
and soul, in his conception of the nature of modern physics. In
natural science, he states, the object of research is no longer
nature itself, but nature subjected to man's questioning. Das
Naturbild, page 18; (The Image of Nature). The theme is no more
just an image of nature as such, but an image of our relationship
to nature page 21). Descartes' division of the world into rescogitans and res-extensa is therefore no longer valid for modern
natural science. Man is an interaction of sensory and extrasensory

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worlds, and the animistic view of life will have to be abandoned,

for its image of man relates to sensory man only.
As an object can be explained only in relation to something
else; so man stands in relation to a higher, spiritual, sovereign
being that does not perish with death.
Meticulous analysis of the voice-phenomenon confirms the fact
that it cannot be interpreted in animistic terms. It manifests in
collaboration with our psyche (anima), but confronts us as an
independent acoustic manifestation, exhibiting its specific,
individual existence. The tangible results of this new discovery
encourage the assumption that the voices can be defined as
extrasensory entities. Appearing as independent manifestations,
they can be determined by a host of basic features. We can
experience the occurrence as an acoustic phenomenon and draw
rich material for research from its content.
In searching for clarity concerning the ultimate questions of our
existence we search for the most precious gift of all--the certainty
of our soul's survival. This is perhaps the main problem
parapsychology, in its attempt to define life after death empirically,
has to solve. In the same measure that we attain clarity on the
ultimate questions concerning our soul, shall we also find meaning
and aim for our earthly existence.
It is my opinion that the voice-phenomenon produces facts by
means of which we can break through the habitual confines of our
existence and make contact with the opposite world that can be
regarded as the centre of our life after death. We step into a new
dimension, and that means freedom from the fetters of time, space
and physical preconceptions. We enter into transcendental reality.
One thing is clear--the path that leads to this truth will be long
and arduous, for many preconceived ideas and thinking habits will
have to be brushed aside. Those who do not shy away from all
these difficulties however will feel enriched, and empowered to
guide their lives towards a higher destiny.
(to be continued)

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Personal Testimony
The ITC Journal will endeavour to select reliable sources of information however the
ITC Journal and its Editorial Board are not responsible for the accuracy or genuineness
of any of the experiences reported in the Personal Testimony Section, nor do they
necessarily agree with the ideas and interpretations put on them by their authors.

What lies beyond the unknown?

B. CONDE
Religion and spirituality

I feel the need to underline the differences between religion

and spirituality, which assimilation causes mistakes that I reckon
most people fall into. Indeed, a significant proportion of people
confuse religion with spirituality, when they bear little
resemblance. Spirituality is a concept difficult to describe, albeit it
has a strong point in common with religion, which is the belief that
through the practice of virtue we can achieve salvation. Certainly
spirituality does not put a face to the figure of the Supreme Being.
Instead, he is regarded as a powerful force that stays aside from
the personification we have been exposed to for a long time by
means of Renaissance paintings. When I began to become
familiar with spirituality by reading books such as Raymond
Moodys Life After Life or Allan Kardecs The Book of Spirits, I
started to realize that there were a series of patterns that had been
repeated from the beginnings of the spiritual school. Without any
doubt, the most meaningful statement is the one that states that we
will all transcend, regardless our beliefs, and that acts such as
baptism or repentance before death are essentially useless,
because what counts is the total amount of accumulated

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experiences gathered during our lifetime.

This is a key aspect that clashes head on with the beliefs of
many religions, that claim their way is the real one and that there
is no other way to achieve salvation but through their proposed
doctrine. Spirituality tells us that we have lived many lives it is
the theory of reincarnation, rejected by some religions, though
socially accepted and that we will continue to come back as long
as we need to improve our souls. We choose a life project before
we come, in agreement with what we need to learn. Moreover, the
time of death is always planned in advance: there is no such thing
as coincidences.
Another important fact is that hell does not exist; it all depends
on our mental state. At first, we go where we think we deserve to
go, that is to say if I expect to go to a wonderful paradise with
plenty of flowers and beautiful lakes, I will go there. But if I think
I deserve to go to a punishing place because of the things I did on
the Earth, this is where I will go. We initially penetrate a new
reality produced by our mind, where we will remain until we
understand that we need to progress.
Science as the new faith

In the new era ruled by Science, religions have seen their

kingdom wobble dangerously. Sceptics and atheists continue to
grow in number, and they hold science as their new faith, not
realizing that this is as imperfect and inconclusive as those who
investigate it. Human fear forces us to seek countless explanations
for things that for the time being lack one, just because we
cannot live at ease admitting that we are unable to find one. Things
that we cannot measure or classify make us so nervous that we end
up finding answers that sometimes are even more fantastic than
reality. We can look for example at the case of a family whose son
has died, and after a while they start to feel his presence, to
experience events such as lights that turn on and off, to hear
whispers, to feel the scent of the perfume he used while he was

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alive even though there is an accumulation of evidence, many

would be willing to explain all of them as suggestion, electrical
failures and hallucinations, as if it was so easy to hallucinate I
have never had an experience like this in my life, is it really so
frequent? as for people to go through life seeing things that are
not there. Ockhams theory tells us that when an unknown event
takes place, the simplest explanation is most likely the right one.
For sceptical people, this means that suggestion instead of
spiritual manifestation is the probable cause. For me it makes
more sense the fact that, e. g., if somebody calls my name in the
radio and gives me details related to my life, it is more likely to be
a spirit rather than a radio frequency issue.
Death continues to be a mystery. A rose with thorns that
nobody wants to touch. In ancient times human beings were much
more familiar with it, and probably they knew many things that we
have long forgotten. With the arrival of dogmatic science much
valuable knowledge has been lost. Now we prefer to believe that,
after we die, everything finishes with the body, which is nothing but
an empty soulless shell. For human beings it became more
convenient to believe in an explanation that makes sense from our
material perspective than believing that there is actually a complex
invisible framework. An infinite procession of reincarnations and
evolutionary levels. A genuine real life aside from the physical one
we know. Afterlife believers are accused of not wanting to see the
truth. I would answer the sceptics that they should leave cowardice
aside and start to concede at least the benefit of the doubt. But as
long as they want to impose the material scale to the spiritual world
it will be a waste of saliva and of written pages.

Electronic Voice Phenomena (EVP)

Even though we are living in a sceptical time where we

arrogantly try to explain everything, human beings have always
been obsessed by the unknown. That is why throughout the entire
history there have always been people who have tried to

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communicate with the deceased. There are many ways to do it, but
few are safe if we do not do it from our hearts, with good intention
and showing respect, always bearing in mind that the
communications depend on the other side, not ours. Famous
inventors such as Tesla or Marconi produced electronic devices
very useful for our everyday life, but only a few people know that
in reality they were also trying to develop the means to
communicate with the dead. Tesla tried to get a way to speak with
the spirits, and he even received mysterious signals that might have
been related to what we know today as Electronic Voice
Phenomena (EVP) which we must distinguish from
psychophonies because the latter might occur in real time, or not
. Edison himself was jealous of Teslas advances, and he aimed
to create of a machine, together with his assistant Dr Miller
Hutchinson, to communicate with the deceased. He did not
survive to see his project finished.
EVPs are as old as the first communication devices, as we know
from cases like the one that took place during the WWI when
some primitive radios gathered strange voices that were recorded
on tape. But the first electronic voice phenomena described as
such were the ones collected by the Swedish painter and
filmmaker Friedrich Jrgenson in 1959, when he was recording
some bird song and he found voices that he identified as his late
mothers. Fascinated by Jrgensons findings, Dr Konstantin
Raudive collected up to 70,000 EVP samples, establishing himself
as one of the most prominent figures in the EVP field. The
communications carried out by George Meek in 1994 two
decades after Raudive passed away demonstrated that the
Latvian doctor was still interested in making contact (this time
from the other side) and in helping to create better communication
channels between the two sides. And this is precisely the same that
Rio do Tempo (or Timestream) has been doing. One of the
functions of this group of deceased friends is to create a
communication bridge between our world and theirs, to attest that
death does not exist, and that we continue to develop in the other

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side. Dr Anabela Cardoso has been communicating with Rio do

Tempo since 1998 and has obtained important evidence proving
that life continues after death. The contactees cannot reveal much
to us, but the common message, repeated in many of the
connections, stands out for the survival of the souls and our
necessity to be aware of this reality, just like one of the contactees
told Cardoso in his message humans need to know about the
light. The latest researches suggest that our brain is unable to
realize that there is life after death, due to the assumptions we
make from birth. Thus, Dr Robert Lanza (who supports the
biocentric theory) thinks that death is a delusion created by our
consciousness, since it is the one that determines the shape and the
size of the objects in the Universe. We have been told that the sky
is blue, but the brain cells also have the ability to perceive it as
green or red. What we perceive only exists thanks to our
consciousness. Lanzas theory suggests that the spatial-temporal
dimensions are mental constructions. Since lineal space-time
borders do not exist, death would be a fallacy, for we would always
be dying and flourishing once and again, like a tree through the
seasons.

Conclusion

The fact that we cannot see something does not always imply
that it does not exist, in the same way that nobody doubts about the
existence of the air that he breathes only because he cannot see it.
Perhaps with the passing of time we will be able to create machines
that can measure what right now many take as a fantasy, just
because they do not perceive it. I want to believe that a day will
come in which men will put their pride aside and dare to believe
that we are eternal beings. That energy, just as the saying goes, is
never destroyed: it simply transforms into something else. But
regardless of all this, what is the meaning of death? I personally
think that it is a mechanism by which we strengthen our souls, by
means of the suffering caused by separation. It is to learn to live
without somebody or something in order to see things from a

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different perspective. To understand the briefness of our existence

and separate the essential from the dispensable. What is really
important will remain, and it will become stronger once we
conclude this life
Sources:
Biblioteca Plyades: Tesla and Electronic Voice Phenomena
Cardoso, A. (2010). Electronic Voices, Contact with Another
Reality? O-Books, John Hunt Ltd., Hants, UK.
El Confidencial: (2014) La Fsica Confirma que Hay Vida
Despus de la Muerte, Pero Nuestra Mente no lo Ve
Lanza, Robert (2010). Biocentrism: How Life and
Consciousness are the Keys to Understanding the True Nature of
the Universe. BenBella Books, Dallas, TX, USA.

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An Interview with French Educator, Scientist &

Philosopher Allan Kardec, Esq.
MICHAEL E. TYMN
Abstract: Allan Kardec was one of the pioneers of psychical
research. This interview with him is based on his several books.
Except for words in brackets inserted to provide a transition or
flow, the words are his. The questions have been tailored to fit the
answers.
The spiritualism epidemic ignited by the so-called Rochester
Knockings in the United States during March 1848 reached
France in 1850. According to French historian Ernest Bersot,
people sat around tables for hours in anxious expectation of
hearing from the spirits. During the winter, there was no other
social occupation or topic. The Catholic Church condemned it,
but few paid attention.
It was in 1854, at the age of 50, that Hippolyte Lon Dnizarth
Rivail (October 3, 1804 to March 31, 1869), a French educator,
scientist, and philosopher began investigating mediumship. He
adopted the nom de plume of Allan Kardec when he began writing
about his findings. (He is hereinafter referred to as Kardec.)
Born in Lyons to a distinguished family, Kardec was educated
at the Institute of Pestalozzi at Yverdun. He had intended to enter
the legal profession, as had his father and grandfather, but in 1828
he purchased a school for boys and devoted himself to education.
In 1830, at age 25, he began giving gratuitous lectures to the public
on chemistry, physics, comparative anatomy, and astronomy.
Under his given name, he authored a number of works aimed at
improving education in the public school of France, including A
Plan for the Improvement of Public Instruction and A Classical
Grammar of the French Tongue .

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Foreseeing the vast importance to science and religion of such

an extension of the field of human observation, he entered at once
upon a careful investigation of the phenomena, Anna Blackwell,
who translated Kardecs works from French to English, explained
Kardecs interest in mediumship in the preface to Le Livre des
Espirits (The Spirits Book), published in 1857.
Blackwell, who lived in England, further explained that a friend
of Kardecs had two teen-aged daughters who were mediums.
Most of the messages coming through the two young ladies, the
Boudin sisters, were frivolous or mundane, but when Kardec was
present the messages became serious and profound. When
Kardec inquired as to the cause of the change in disposition, he
was informed that spirits of a much higher order than those who
habitually communicated through the two young mediums came
expressly for him, and would continue to do so, in order to enable
him to fulfill an important religious mission.
Among the enlightened spirits purportedly communicating with
Kardec were John the Evangelist, St. Augustine, St. Vincent De
Paul, St. Louis, The Spirit of Truth, Socrates, Plato, Fnlon,
Franklin, and Swedenborg.
Kardec would meet with one or both of the mediums a couple
of evenings every week and put questions to the spirits. According
to Blackwell, the information received by Kardec was well beyond
the comprehension of the two mediums and they were as little
capable of appreciating it as of inventing [it].
Kardec approached his investigation scientifically, searching
for mechanistic explanations. He explained that the earliest
manifestations of intelligence were made by the legs of tables
moving up and down a given number of times to reply yes or
no to questions asked. Fuller replies were later obtained by a
number of tilts or raps corresponding to the number of each letter
of the alphabet, so that words and sentences began to be produced
in reply to questions. But more rapid responses were later received
with the planchette, a basket with a pencil centered in and moved
by the same occult power that moved the tables and gave the raps.

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It was a form of direct writing, the spirits delivering messages by

means of the pencil with no human hand holding the instrument.
The sessions with the Boudin sisters went on for nearly two
years before Kardec decided to put the messages in book form.
His spirit instructors sanctioned the publication and Kardec was
told by them that he should adopt the name Allan Kardec,
apparently an old British name in his mothers family, although
another explanation is that it was his name in a prior existence.
The first publication of The Spirits Book contained only
information gleaned from the spirits communicating through the
two sisters, but a revised edition, the one remaining in circulation,
includes messages from other spirits through other mediums.
According to Blackwell, the book sold with great rapidity, making
converts not in France only, but all over the Continent, and
rendering the name of Allan Kardec a household word
Kardec called the philosophy coming from the spirits Spiritism.
While the body of knowledge Kardec was developing was similar
to what in England and the United States was developing as
Spiritualism, Spiritism was more unified, and, unlike much of
Spiritualism, embraced reincarnation. Its basic tenet is that we are
immortals souls continually evolving through higher and higher
realms of existence.
Kardec continued communicating with spirits until his death at
age 64. He also wrote The Gospel Explained by the Spiritist
Doctrine, The Mediums Book, Heaven and Hell, and Genesis.

Sir, your research seems to have been more concerned with

learning higher truths than with proving that spirits are actually
communicating.

Spiritism consists of two parts: one of these, the experimental,

deals with the subject of the manifestations in general; the other,
the philosophic, deals with the class of manifestations denoting
intelligence. Whoever has only observed the former is in the
position of one whose knowledge of physics, limited to

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experiments of an amusing nature, does not extend to the

fundamental principles of that science. Spiritist philosophy
consists of teachings imparted by spirits, and the knowledge thus
conveyed is of a character far too serious to be mastered without
serious and persevering attention.

What did you find evidential in your investigation?

When the spirit who manifest himself is that of some one

personally known to us, of a relative or friend, for instance, and
especially if of one who has been dead but a short time, it is
generally found that his language is perfectly in keeping with what
we know of his character; thus furnishing a strong presumption of
his identity, which is placed almost beyond reach of doubt when
the spirit speaks of private affairs, and refers to family matters
known only to the party to whom he addresses himself. A son
could hardly be mistaken as to the language of his father and
mother, nor parents as to that of their child. Most striking incidents
often occur in evocations of this intimate kind things of a nature
to convince the most incredulous. The most skeptical are often
astounded by the unexpected revelations thus made to them.

There were some pretty famous names among those who

communicated with you. How do you know they are who they
say they are?

As for inferior spirits who assume honored names, they soon

betray themselves by the character of their language and
statements. If someone, for instance, calling himself Fnlon gave
utterances to remarks at variance with common sense or morality,
his imposture would at once become evident; but if the thoughts
expressed by him were always noble, consistent, and of the
elevation worthy of Fnlon, there would be no reason to doubt
his identity, for otherwise we should have to admit that a spirit
whose communication inculcated only goodness would knowingly
be guilty of falsehood. Experience shows us that spirits of the same

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degree, of the same character, and animated by the same

sentiments, are united in groups and families; but the number of
spirits is incalculable, and we are so far from knowing them all, that
the names of the immense majority of them are necessarily
unknown to us.

Do the higher spirits retain their names?

In proportion as spirits are purified and elevated in the

hierarchy, the distinctive characters of their personality are, in
some sort, obliterated in the uniformity of perfections, and yet they
do not the less preserve their individuality. This is the case with the
superior and with the pure spirits. In this condition, the name they
had on earth, in one of their thousand ephemeral corporeal
existences, is quite an insignificant thing. Let us remark again that
spirits are attracted to each other by the similarity of their qualities,
and that they thus form sympathetic groups or families.

But I recall reading that some of those claiming to be persons

well-known to history are not really who they claim to be, and yet
they are not impostors. Would you mind explaining?

Again, if we consider the immense number of spirits who,

since the beginning of time, have reached the highest rank, and
compare them with the very restricted number of men who have
left a great name on the earth, it will be understood that, among the
superior spirits who can communicate, the greater part must have
no name for us. But as names are necessary to us to fix our ideas,
they can take that of any known personage whose nature is best
identified with their own; thus our guardian angels most often
make themselves known under the name of one of the saints we
venerate, and generally under his name for whom we have most
sympathy. It thus follows that if a persons guardian angel gives his
name as St. Peter, for instance, there is no actual proof that it is the
apostle of that name. It may be he, or it may be an entirely
unknown spirit belonging to the family of spirits of which St. Peter

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makes a part.

It sounds like what is called the Group Soul, one in which

individuality is retained.

[Perhaps]. The superior spirits form, so to say, a collective

whole whose individualities are, with few exceptions, totally
unknown to us. The matter of interest to us is not their person but
their teachings. Now if this teaching be good, it matters little
whether he who gives it calls himself Peter or Paul. We judge by
his quality and not by his signature. If a wine is bad, the trade-mark
will not make it better. It is otherwise with private communications,
because it is the individual, his very person, that interests us, and it
is right that, in this case, we should be particular to assure ourselves
that the spirit who comes at our call is really he whom we wish.

As you may have heard, the Toronto Society for Psychical

Research decided in 1972 to invent an imaginary spirit, to whom
they gave the name Philip and invented his life history. It wasnt
long before Philip began responding to their questions by table
raps. There are many who feel this case supports the Super ESP
theory. How can it otherwise be explained?

Invoke a stone and it will answer you. There is always a crowd

of spirits ready to speak for anything.If you invoke a myth, or an
allegorical personage, it will answer; that is, it will be answered for,
and the spirit who would present himself would take its character
and appearance. One day, a person took a fancy to invoke Tartufe,
and Tartufe came immediately; still more, he talked of Orgon, of
Elmire, of Damis, and of Valire, of whom he gave news; as to
himself, he counterfeited the hypocrite with as much art as if
Tartufe had been a real personage. Afterward, he said he was the
spirit of an actor who had played the character. Trifling spirits
always profit by the inexperience of interrogators, but they take
good care never to address those who they know are enlightened
enough to discover their impostures, and who would give no credit

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to their stories.

Why is it that some of the messages received are sometimes in

conflict with each other? For example, we have some spirits saying
reincarnation exists and others saying it doesnt or they know
nothing about it?

Spirits differing very widely from one another as regards their

knowledge and morality, it is evident that the same question may
receive from them very different answers, according to the rank at
which they have arrived; exactly as would be the case if it were
propounded alternately to a man of science, an ignoramus, and a
mischievous wag. The important point is to know who the spirit is
to whom we are addressing our question.

The Church warns against spirit communication because of the

inferior spirits you have mentioned. How do you respond to that?

It is an incontestable fact that there are among them bad,

crafty, and profoundly hypocritical spirits, and against these we
must be on guard; but because we meet in the world with bad men,
is it a reason for withdrawing ourselves from society? God has
given us reason and judgment to appreciate spirits as well as men.

Would you mind explaining a little about the various table

phenomena?

We have seen the table moved, raised, and strike blows under
the influence of one or of several mediums. The first intelligent
effect that was remarked was to see these movements obey the
word of command; thus, without changing its place, the table
would rise alternately on the designated foot, then, in coming
down, strike a required number of blows, answering a question. At
other times, the table, without personal contact, would walk across
the room, going to the right or to the left, forward or backward,
executing divers movements, at the order of the assistants. It is very

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evident that we set aside all supposition of fraud, that we admit the
perfect loyalty of the assistants, proved by their honor and perfect
disinterestedness.

Werent there times when the table would rise well above the
floor?

[Yes,]though this requires considerable mediumistic power,

it is entirely detached from the floor, and maintained in
equilibrium in space, without support; sometimes rising to the
ceiling, so that persons may pass under it, then descending slowly,
balancing itself like a sheet of paper; or it sometimes falls violently
to the ground, and is broken, which proves very decisively that it is
from no optical illusion.

What about raps?

[Yes, it is] another phenomenon very often produced,

according to the nature of the medium, is that of raps in the very
tissue of the wood, without movement of the table; these raps,
sometimes very weak, at other times very strong, are heard as well
in the other furniture of the room, against the walls and the ceiling.
... When they take place in the table, they produce in it a vibration
very perceptible to the fingers, and very distinct when the ear is
applied to it.

It has been said that rapping spirits are very low-level spirits. Is
that true?

All spirits, good or bad, may use it, the same as the other
methods. It is the elevations of the thoughts that characterize
superior spirits, and not the instrument they use to transmit them;
doubtless they prefer the most convenient, and, above all, the most
rapid means, but, in default of pencil and paper, they do not
disdain to use the ordinary talking table; and the proof is that some
of the most sublime things have been obtained in this way. We

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ourselves do not use it; not that we despise it, but simply because,
as a phenomenon, it has taught us all we can know; it can add
nothing to our convictions, and the extent of the communications
we receive requires a rapidity incompatible with typtology. Thus,
all spirits who rap are not rapping spirits; the name should be
reserved for those who may be called rappers by profession, and
who, by the aid of this means, are pleased in amusing a circle, or
vexing them by their importunity. On their part, spiritual things
may sometimes be received, but never anything very profound. It
would be a waste of time to ask them any scientific or philosophic
questions. Their ignorance and inferiority have justly won for them
the title given to them by other spirits that of the clowns or
mountebanks of the world of spirits. Let us add that, which they
very often act on their own account, they are also often used by
superior spirits, when these desire to produce material effects.

Your books talk about familiar spirits and sympathetic

spirits. What is the difference?

Familiar spirits attach themselves to certain persons for a

longer or shorter period in order to be useful to them within the
limits of their possibilities; they are generally well-intentioned, but
sometimes rather backward, and even frivolous. They busy
themselves with the everyday details of human life; and only set by
order, or with the permission of the spirit guardians.
Sympathetic spirits are those who are drawn to us by personal
affection and by a similarity of tastes in good or in evil. The
duration of their relationship with us is almost always dependent
on circumstances.
[Let me also mention that] an evil genius is an imperfect or
wicked spirit who attaches himself to a man for the purpose of
perverting him, but he acts on his own motion and not in virtue of
a mission. His tenacity is proportionate to the more or less easy
access accorded to him. A man is always free to listen to the
suggestion of an evil genius, or to repel them.

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As I understand it, you moved from table tilting or turning and

raps on the table to the planchette. Could you explain that?

[Of course.] The first communications of this kind were by

adjusting a pencil to the foot of the table, held lightly on a sheet of
paper. The table, moved by the influence of the medium, began to
trace characters, then words and phrases. This process was
successively simplified by using little tables, the size of the hand,
made expressly, then baskets, card-baskets, and afterward simple
planchettes. The writing was as flowing, rapid, and easy, as with the
hand, but it was afterward found that these objects were only
appendices, pencil-holders, with which they could dispense by
themselves holding the pencil: the hand, carried along by an
involuntary movement, wrote under the impulse given by the
spirit, and without the concurrence of the will or thought of the
medium. From henceforward, the communications from beyond
the tomb had no more limits than correspondence between the
living.

I know you are referring to the automatic writing form of

mediumship. What if a medium knows only French and a nonFrench speaking spirit wants to communicate?

The foreign spirit doubtless understands all languages, as

languages are expressions of thought, and as the spirit understands
by thought; but to render this thought he needs an instrument; this
instrument is the medium. The soul of the medium who receives
the foreign communication can transmit it only by the organs of his
body; and these organs cannot have the same flexibility for an
unknown language which they have for the one familiar to them. A
medium who knows only French might, incidentally, give an
answer in English, for instance, should it please the spirit to do so;
but spirits who already find the human language too slow,
considering the rapidity of thought thought they abridge as much
as they can are impatient of the mechanical resistance they
experience; this is why they do not always do it. This is also the

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reason a novice medium, who writes laboriously and slowly, even

in his own language, usually obtains but very brief and
undeveloped answers; so the spirits recommend that only simple
questions be asked through him. For those of higher bearing it
needs a formed medium who offers no mechanical difficulty to the
spirit. We would not take for our reader a scholar who spells. A
good workman does not to use poor implements.
Let us add another consideration of great gravity in what
concerns foreign languages. Trials of this kind are always made
from curiosity and for experiment, and nothing is more
antipathetic to the spirits than the trials to which persons endeavor
to subject them. The superior spirits never lend themselves to it,
and leave as soon as this is begun.
Such an attitude certainly doesnt help convince non-believers.

To that the spirits answer, Our cause has no need of those

who have so much pride as to consider themselves indispensable;
we call to us those whom we wish, and they are often the least and
most humble. Did Jesus perform the miracles demanded of him
by the scribes, and what men did he use to revolutionize the
world? If you desire to be convinced, you have other means than
by tricks; begin first by submitting yourselves; it is not in order that
the scholar should impose his will upon his teacher.

Ive heard that physical manifestations are produced by lowerlevel spirits, not higher ones. Is that correct?

It has been said that the density of the perispirit (spirit body),
if one so may express it, varies according to the state of the worlds;
it appears that it varies also in the same world according to
individuals. Among the morally advanced spirits, it is more subtle,
and approximates to that of the elevated spirits. Among the
inferior spirits, on the contrary, it approximates to matter, which is
the reason these spirits of low state preserve so long the illusions
of the terrestrial life; they think and act as if they were still living;

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they have the same desires, and we might almost say the same
sensuality. This coarseness of the perispirit, giving to it more
affinity with matter, makes the inferior spirits more fitted for
physical manifestationsThe perispirit, being to the spirit what the
body is to man, and its density being according to the degree of
inferiority of the spirit, it takes the place of muscular force; that is
to say, gives him, over the fluids necessary for manifestations, a
greater power than those whose nature is more ethereal. If an
elevated spirit desires to produce such effects, he does what
delicate people amongst us do; he has it done by a spirit of the
trade.

So many of the physical manifestations seem nonsensical.

The physical manifestations have for their motive to call our

attention to something, and to convince us of the presence of a
power superior to man. We have said, also, that the elevated spirits
are not engaged in these kinds of manifestations; they employ
inferior spirits to produce them, as we employ servants for coarse
work, and that with the motive we have indicated. This end once
attained, the material manifestation ceases, because it is no longer
necessary.

What actually takes place in the materialization of a spirit?

When the spirit appears to us, he puts his perispirit into the
state necessary to render him visible; but for that his will alone is
not sufficient, for the modification of the perispirit is effected by
his combination with the fluid (ectoplasm) of the medium; but this
combination is not always possible, which explains why the
visibility of spirits is not general. It is not enough that the spirit
desires to be seen; it is not enough that a person desires to see him;
it is necessary that the two fluids may combine, that there should
be between them (spirit and medium) a kind of affinity; perhaps
also, that the emission of the persons fluid should be sufficiently
abundant to effect the transformation of the perispirit; and

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probably still other conditions, to us unknown; it is also necessary

that the spirit should have permission to make himself visible to
the person, which is not always granted, or granted only under
certain conditions, for reasons we cannot always appreciate.

What determines how the spirits present themselves?

Being able to take all appearances, the spirit presents himself

under that by which he could be most readily recognized, if such
is his desire. Thus, although, as a spirit, he has no corporeal
infirmity, he will show himself disabled, lame, humpbacked,
wounded, with scars, if that is necessary to establish his identity.

What about clothing?

As to the costume, it is ordinarily composed of a drapery

ending in long, floating folds, or with hair in flowing, graceful curls,
the appearance of spirits who have preserved nothing of terrestrial
things; but the common spirits, those whom one has known,
usually wear the costume of the latter part of their life. They have
often the attributes characteristic of their elevation, as an aureole,
or wings for those who may be considered as angels, while others
have those which recall their terrestrial occupations. Thus, a
warrior might appear in his armor, a savant with his books, an
assassin with a poniard, etc. The superior spirits have a beautiful
countenance, noble and serene; the more inferior something
ferocious and brutal, and sometimes still bear the traces of the
crimes they have committed or the punishments they have
endured. The question of costume and of all these accessory
objects is, perhaps, what most astonishes.

Can a living person bi-locate himself?

The spirit of a living person isolated from the body can appear
the same as that of a dead person, and have all the appearance of
reality; and further, for the same causes that we have explained, it

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can acquire a momentary tangibility. It is this phenomenon called

bi-corporeity that has given individuals whose simultaneous
presence has been verified in two different places.

You mentioned the case of St. Alphonse de Liquori, who was

canonized because he was seen in two places at the same time.
You invoked St. Alphonse for an explanation. Would you mind
relating what he had to say?

[Certainly. I will here provide his own words]: Man, when he

is completely dematerialized by his virtue, when he has elevated
his soul toward God, can appear in two places at once, and in this
way. The incarnated spirit, feeling sleep come, can ask God to
transport him to some especial place. His spirit or his soul, as you
would call it, then leaves his body, followed by a [part of his
perispirit], and leaves the unclean matter in a state bordering on
death. I say bordering on death because there remains in the body
a tie which attaches the perispirit and the soul to matter, and this
tie cannot be defined. The body appears then in the place desired.
The soul does not divide itself in the literal sense of the word;
it radiates on different sides, and thus can be manifested on several
points without being divided; the same as a light, which can be
reflected simultaneously in several glasses.

There is much evidence of survival of consciousness but it falls

short of absolute proof. Have the spirits told you why they cant
give absolute proof?

If the certainty of a future life had been permitted man before

his mental vision was prepared for such a prospect, he would have
been dazzled thereby, and the seductions of such a certainty, too
clearly seen, would have led him to neglect the present life, his
diligent use of which is the condition of his physical and moral
advancement.

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What, then, is the point of studying mediums and exploring the

prospect of a future life?

In proportion as man arrives at a true comprehension of the

future state, his fear of death diminishes; but as, at the same time,
he also comprehends more clearly the uses of the earthly life; he
awaits its ending calmly, without impatience or regret. The
certainty of a future life gives another direction to his thoughts,
another aim to his activities. Before acquiring this certainty, he
labored only for the things of the present life; having acquired this
certainty, he labors for the life to come, yet without neglecting the
duties and interests of his present life, because he knows that the
character of his future will be decided by the use he will have made
of his present existence.

Thank you, Sir, for your comments. Any parting thoughts?

[Yes]. We have questioned many thousands of spirits having

belonged to every class of society. We have studied them at every
period of their spirit-life, from the instant of their quitting the
body. We have followed them step by step in that life beyond the
grave, with a view to ascertaining the changes that should take place
in their ideas and sensations; and this examination in which it has
not always been the most commonplace spirits that have furnished
us the least valuable subjects of study has invariably shown us, on
the one hand, that the suffering of spirits are the direct result of the
misconduct of which they have to undergo the consequences, and,
on the other hand, that their new existence is the source of
ineffable happiness for those who have followed the right road.
From which it follows that those who suffer do so because they
have so willed it, and have only themselves to thank for their
suffering, in the other world, as in this one.

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ITC - A Historical Perspective

Editorial Note

In the previous issue (No 49) we introduced you to the first

chapters of the Spiricom Manual. We now continue in this issue
with Chapters 3 to 6 (incomplete).

Page 16

CHAPTER 3
HOW OUR APPROACH DIFFERS FROM THAT OF
OTHER EVP RESEARCHERS

In the hope that it will be of considerable value to our esteemed

fellow researchers, we here look back over our research efforts of
the past decade, to point out why we took a different approach
from that made by other researchers, and then make available to
them the fruits of our efforts.
1. We sought and received invaluable assistance from the
persons with whom we wished to communicate.
Meek's numerous trips to Europe revealed what he felt was a
one-sided approach to the problem. It seemed that researchers
there gave no consideration to conditions that prevailed in the

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realms where the "dead" persons - their desired communicators were living! There were many crucial questions that needed
answers which could come only from the other side of life. Did the
deceased possess any counterpart of the larynx? Was the
communicator limited to generating and receiving mental energy,
and if so did this mental energy fit into what science presently
knows about the electromagnetic system? If not, what was the
nature of these energies with which our sending and receiving
equipment had to interface, in order to communicate in a really
useful way? Was there any technique by which we could in some
way communicate with persons in these realms so that we could
discuss these and other questions?
From the earliest Biblical writings, literature has been filled with
examples of communications from higher levels of consciousness to
persons living out their daily lives on the surface of planet Earth.
Traditionally such persons were called sages, seers, prophets or
mystics. In this century the terms mediums, psychics, sensitives and
telepathic channels have been used.

At the very beginning of our research. (as will be explained in

the next chapter) we had an unusual opportunity to come into
contact with an American sensitive who seemed to have the
possibility of putting us in touch with scientists now living on higher
planes of existence. We were particularly interested in those
scientists who wanted to join hands with us across the dimensions
which separate them from us.
Putting it very simply, we wanted to rig a temporary "telephone"
connection with some "dead" scientists until such time as we and
they had successfully designed, built and tested an electronic
system of some type. Hopefully, the equipment itself then or at a
future time could be made to operate without any input from a
psychic or mediumistic operator.

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Having spent several years in full-time world-wide travel to meet

and study healers, sensitives, psychics and mediums; and having
carefully studied 100years of literature dealing with such persons,
Meek fully understood the dubious wisdom of such a difficult
undertaking! It was a case of looking for a needle in a haystack.
Not one medium in a thousand possesses the various qualities to
the degree needed such an enterprise.
Someone once observed, "If you can't be smart, the next best
thing is to be lucky." Now, as it will become obvious from results
to be discussed later in this report, we have indeed been lucky.
2. We neither sought nor received major assistance from
parapsychologists.
An intensive review of the literature indicated that in the first
part of this century psychical researchers - and both the British and
American Psychical Research Societies - did much valuable work
looking at the question of life after death. It was about the midpoint of the century when parapsychologists began to be seriously
interested in psychical research. In the 60's they began to take over
much of this research under the heading of parapsychology. In the
70's they more or less completed their takeover. In order to add
respectability to parapsychology to the point where it could be
considered a science, they almost completely avoided considering
the possibility of life after death. Only in the early 70's when
pioneers from medicine (Kuebler-Ross and Moody) began to look
at near-death experiences was there an awakening interest about
life after death among a few of the parapsychologists.
We take the position that psychical research wound up with the
wrong bedfellow. It was obvious to us in 1970 and even more so
now that the marriage should have been made with a hard
science physics. And for two reasons:
First, it is now obvious that physics in the past 25 years has
opened up windows on the nature of everything that exists in the
cosmos. It has shown that every minute part of our physical body,

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as well as everything else, is energy in motion. The physicists at the

forefront of the advances are saying that matter is mind stuff, that
everything exists in a seemingly unlimited sea of MIND or
CONSCIOUSNESS.
Second, it is equally obvious that psychology has undergone no
expansion of a similar magnitude. Mental telepathy, out-of-body
experiences,
psychometry,
clairaudience,
clairvoyance,
psychokinesis, materializations and apports are all psychoenergetic manifestations. Only a science which deals with energy
can possibly unravel these mysteries.
When this situation is looked at realistically, it can be seen that
the fantastically complicated mysteries of life and death have a
better possibility for solution from the emerging science of
paraphysics than from parapsychology. Hence, we neither sought
nor received any major help or encouragement from
parapsychology. Instead,
3. We concentrated on an engineering systems approach to the
development of communications devices.
In view of what has just been said about our emerging
realization that everything in the cosmos is energy of one form or
another, it does not seems o strange that engineering talents have
a place in creating the hardware needed to handle the energies
involved in inter-plane communication. Most laymen never stop to
consider that the hundreds of mechanical, electrical and
communication devices they use daily have been created by
engineers. The engineers are the ones who take the basic insights
and convert them to practical everyday usefulness.
This viewpoint was well expressed by Tompkins and Bird in
their book, THE SECRET LIFE OF PLANTS. The first paragraph
of chapter 12, "Force Fields, Humans and Plants," reads:
Because their profession calls upon them for practical solutions
to problems no matter how difficult they appear at first glance,
engineers, unlike researchers in pure science, are less concerned

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with why or how something works than with whether it will work.
This attitude frees them from the shackles of theory, which in the
history of science has often caused pedants to disregard the
brilliant new findings of geniuses because there was no theoretical
basis to support them.
If ever a situation called for a practical solution, even though
there is no supporting theoretical base, it is certainly that of
creating an inter-plane communications system.
The team of fellow researchers assembled under the
Metascience Foundation banner have collectively logged more
than 200 man-years of engineering and related technical skills.
But it is still very comforting and more productive of results
if there is some theory behind what the engineers and technicians
are endeavoring to construct. So,
4. We made an in-depth study into the basic nature of Man.
Meek, in collaboration with physicians, physicists, surgeons,
biologists, parapsychologists, psychical researchers, psychiatrists,
hypnotherapists, clergy and others - in many countries - spent
several years studying the whole, subject of health and illness. The
focal point of the study was to unravel just what was taking place
between a patient and a healer, witchdoctor, shaman, medicine
man, minister or Christian Science practitioner.
One of the most fruitful locations for this on-the-spot research
was the rice fields of Luzon, the northern island in the Philippines.
Here native Filipinos, with perhaps the equivalent of two years of
grade school education, were serving successfully as healers of
patients coming from all over the world.
One of the strangest situations we had to face was the statement
by the healers that they obtained their knowledge of what was
wrong with patients and how to treat them, from what they
variously called a guide, protector or spirit doctor who "spoke" to
them inside their head! Were there really such persons alive in
another dimension of reality? If so, had they carried over the

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knowledge gained as doctors when they were alive in a physical

body? These and dozens of other fascinating questions are
examined in the book HEALERS AND THE HEALING
PROCESS, by 15 persons involved in these world-wide studies into
the basic nature of Man.
Many of the insights from this research are assembled in the
accompanying two diagrams taken from that book.
The chief point in Fig 18A that relates to our communication
project is the block portion to the center left, labelled, "Mental or
Astral Body." This indicates that we had come to the realization
that a portion of Man exists outside our physical 3-dimensional
world. It can travel - that is it can temporarily separate itself from
the physical body - and apparently it can survive death of the
physical body.
NOTE: Since it is a little too much to ask psychiatrist or
parapsychologist to be comfortable with terms like "energy fields",
"non-physical energies", and "interpenetrating space-time systems",
Mary Scott presented essentially the same concepts in Fig. 18 A
but with different terminology.
O.K., so we had learned at least a few useful things about the
basic nature of Man, especially that same portion of him might
very well wind up in heaven, hell, purgatory or some other realm
of existence. If we were ever to communicate with occupants of
such realms, could we possibly obtain a road atlas, tourist guide or
travel handbook? We could and did.
5. We explored and mapped the realm in which our intended
communicators now live.
We in the Western world, are, for the most part, familiar with
the statement by Jesus of Nazareth, "In our Father's house there
are many mansions." Was this just a nice poetical figure of speech
or did it have some basis in fact? He frequently stated that life was
eternal. Was this a snare and delusion? His follower, the Apostle
Paul, said that Man had a physical body AND a spiritual body.

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Was this spiritual body a reality, and if so, what could it be?
In section one above we mention that we decided at the very
start of our research to get into communication with kindly souls
alive and well on the other side of the door marked "death". We
did just that and reaped a tremendous harvest of information.
Much of this material is reported in AFTER WE DIE, WHAT
THEN? and AS WE SEE IT FROM HERE (both available from
Metascience Foundation, as is also the book mentioned in (4)
above.)
Based on perhaps 200 hours of such contacts, we assembled
the road map shown in the large colored chart labelled, "In Our
Father's House There are Many Mansions."
Here at last we had a growing understanding of the realms with
which we were trying to communicate. Engineers by nature are
detailed, precise and visually minded. In the just-mentioned
diagram we at last had a blueprint or floor plan of the many
different rooms or "mansions. Moreover, we had some very
specific knowledge as to just what was going on in the different
areas or "mansions" and the type of individuals with whom we
might possibly come in contact via such instruments as we could
devise. While we started out concentrating on the higher spiritual
planes, we found our best instrumental contact to date has been on
lower levels.
Being of an inquisitive nature, we next posed the question,
"Would it ever be possible to photograph the energy fields of
which some of the inhabitants of these realms most likely are
composed?"
6. We are conducting research in the field of Etheric
Photography.
There is little that we care to report at the time this material is
being assembled for printing. However, some insights as to what
may be possible is shown by photographs from the early stages of

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research on pages 5 through11 of the small volume entitled THE

MAGIC OF LIVING FOR EVER.
----------------------------------------------------The foregoing six items show wherein our approach to interplane communication has differed from most other research in the
EVP field. Our different approach paid off wonderfully well for us.
On October 17, 1977 we had our first crude two-way conversation
with a deceased American medical doctor, a former "ham" radio
operator.
In April, 1980 we enjoyed our second breakthrough with the
help of Dr George Jeffries Mueller, an American scientist who
departed his physical body May 31, 1967.
Since this volume is prepared primarily for those interested in
the technical aspects of communication, we will, without further
background information, proceed to present a detailed step-bystep account of our decade of building, testing and rejecting
various pieces of equipment.
We present this detailed material to our fellow researchers all
over the world in the hope that it will give them insights which will
quickly make their approach to research much more productive.
By helping to someday perfect a workable and dependable
communication system for contact with the mental and causal
plane, they will perhaps contribute to the welfare of the average
man far more than have the billions of dollars spent to put Man on
the moon.
We will discuss the potential benefits - and dangers - later.
-----------------------------------------------------

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Page 20

CHAPTER 4
MARK I
300 MHz 1972 - 1973

In late 1970 Meek returned from a trip to Europe where he had

made his first investigation of EVP. Shortly thereafter he was
approached by a man with the news that a deceased British-born
scientist, who had died in 1962, had communicated through a
medium and said he would like to work with qualified engineers
interested in developing a communication system. Meek
investigated the situation and came in contact with this scientist, Dr
William Francis Gray Swann. Dr Swann had impeccable
qualifications, having been chief physicist at the Carnegie
Institution, a physics professor at Yale, and having contributed to
the study of cosmic rays, atomic structure, relativity and
atmospheric electricity. He was author of "The Architecture of the
Universe"
A small laboratory was established. Hans Heckman became a
part of the newly formed team which chose the name Meta-science
Associates.
Even at this early stage we realized that no one or two fields of
science had any possibility of providing the knowledge we would
need to carry through such an undertaking. We chose the prefix
"meta" because of its dictionary meaning of "over, beyond and
transcending ..." ALL fields of science and allowing room for
inclusion of metaphysics and the best of the religious and esoteric
lore of the ages. We are of the opinion that many of the needed
insights do not exist in any library of the world.
Heckmann's knowledge of German made it convenient to
correspond with Theodore Rudolph who was doing EVP work in
Germany and Franz Seidl who was doing similar research in
Austria. Heckmann and Meek then began an intensive research
activity looking toward the design of equipment to serve as our first

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prototype - Mark I.
The method we chose almost suggested itself. There was no
desire to contact the lower and middle astral levels of spiritual life.
Since our spirit contactees resided in an area of higher vibrations,
the so-called mental and causal level, we could not consider low
vibrational approaches. We decided to use a high frequency
generator that would provide a "carrier" wave. This method had
been somewhat neglected by EVP researchers but seemed most
promising for our intentions.
The major problem with voice communication has been the
weakness of the recorded voices. This is particularly true when
these voices are barely audible above the atmospheric noise, interstation hash or program material of radio stations (radio and diode
method), or background noise (when using microphone method).
We hoped to avoid this by using a totally shielded
transmitting/receiving system. (A Faraday cage is no barrier to
mental, psychic or spiritual energies.) Any kind of spirit interaction
was expected to take place in that area. We obtained several good
surplus generators and during the summer of 1973 Hans built our
first communication prototype. (Fig. l & 2).
The signal output of a 300 MHz generator was coupled to a 5.5
foot long antenna which consisted of three parallel copper wires.
Two of these wires radiated the generator signal while the center
wire picked up the capacitively and inductively coupled signal and
fed it into a demodulator. Antenna and generator signal were
adjusted for resonance.
If a voice modulation took place it would be so small and weak
that a conventional diode detector would hardly recover it*.
Anyone familiar with the poor performance at the "knee" of a
diode will understand. A more sensitive demodulator had to be
used. We settled for a RF transistor with a 600 MHz bandwidth.
The transistor was operated in a saturated condition in a
detector circuit making this device a very sensitive demodulator.
Audio amplification took place in a battery-powered, low-noise

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op-amp type preamplifier. Another op-amp type 540 provided the

high-level audio signal for the tape recorder and was also driving
several headphones for monitoring.
*Exceptions are the Schottky Barrier Diodes, which make excellent detectors.

Mark I was first used during two sessions with a trance medium in our
small new lab near Philadelphia. This gave us the advantage of getting
immediate reaction and feedback from our spirit collaborators. The task
of finding our signal was described as "hitting" a small target far out in the
ocean with a rifle bullet". However, Dr Swann did pinpoint the signal very
shortly and left his own audible 1 kHz impingement on two of our tape
recorders. It is interesting to note that one of these recorders was not
connected to Mark I at all. Our generator signal was described as "wavering
5-10 MHz" -- 300 MHz was the highest frequency available to us. Even at
that, Dr Swann described through the medium's guide that he could only
locate our signal by finding its higher harmonics which extended above
1000 MHz. No voice modulation was achieved and we were already
planning a much improved Mark II.

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Meek and Heckmann

discussing Mark I 1973

----------------------------------------------------CHAPTER 5
MARK II
1,200 MHz 1973 - 1977
Experiences with Mark I showed the necessity of:
1. A much more stable oscillator.
2. An oscillator of higher frequency and more power.
3. A more accurately tuned antenna with a better coupling
efficiency between radiating and receiving antenna.
4. Maintaining shielded antenna for noise free operation.
Concept and Description of Mark II
Construction of Mark II started in July 1974. With the above
guidelines in mind, we had ordered a new 1200 MHz microwave

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oscillator which was quite an improvement over the old model

General Radio signal generator used for Mark I. The new unit was
compact and extremely stable. Its power output of 2.5 watts was
phase-locked. A temperature controlled crystal assured extremely
close frequency tolerances.

Fig 4. An elliptical, totally enclosed, copper chamber was built

with focii that were a half wavelength of the 1200 MHz signal.

The oscillator antenna (1/4 wavelength stub) radiates the 1200

MHz signal into the chamber at focus point F'. At the other focus
point F we have a wavelength open section which acts as a
parallel resonant section at the fixed1200 MHz frequency. A
miniature demodulation amplifier was designed which we installed
at the base of this silver-plated section. The demodulator receives
the signal by means of a small silver plate that is closely spaced and
capacitively coupled to the 1/4 wavelength section.
The demodulator works in a circuit similar to the one used for
Mark I. However, we used a Motorola type MM 4049 high speed
switching transistor with a bandwidth of 4000 MHz and a current
gain of more than 20. We installed the demod. inside the chamber
to make sure anything picked up is turned into audio frequencies
before leaving the chamber. An RF filter feeds the audio
modulations into a SWTP model 195 discrete operational
amplifier which was modified to operate with a signal to noise ratio

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of better than 100 db and a variable gain of 40 to 1800.

Every effort was made to increase the efficiency of the copper
chamber. The inside was silver plated for better reflectivity. Its
elliptical shape offered a practical solution of maintaining some
sort of phase relationship.
Due to the sensitivity of the apparatus and the high electronic
amplification, outside traffic noises, especially from heavy trucks,
were often acoustically coupled to the chamber and modulated the
carrier signal. The entire apparatus therefore had to be acoustically
insulated with foam rubber and by fiber cushioning on its top and
bottom. Later the entire assembly was suspended from the ceiling
on long rubber bands.
For most of the important early experiments we used a voltage
regulated, low ripple power line supply. It was later replaced by a
voltage regulated -24 volt rechargeable battery. The total absence
of 60 Hz and 120 Hz hum made a worthwhile improvement which
would have helped with the better recognition of early
impingements.
Our lab was located 10 miles from the busy Philadelphia
International Airport. We wanted to make sure our oscillator
signal could not leak out of the chamber and perhaps interfere
with air traffic communication. And there was F.C.C. who was
looking out for offenders. The entire apparatus was therefore
enclosed in a double copper screened cage and RF filters were
installed for cables and power line entering it.
Mark II was first used during the Fall of 1974. Our sensitive, for
personal reasons, was no longer available as a telepathic channel.
Fortunately Meek, as a result of his wide-ranging search for such
talent, was able to secure the assistance of another very fine
telepathic channel.
It took two sessions for our small team and the new channel to
get into attunement and establish contact with Dr Swann. It was

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during these early attempts that we contacted an entity who was

introduced as "Oppenheimer" (Dr 0., pioneer nuclear scientist).
Some of his statements shed some light on the problem of
penetrating higher dimensions with electro-magnetic energy.
Fig 5.

Fig 6. Mark II ( left) in our

Philadelphia Lab, abt 1975

Fig 7. Mark II (right) In suspension

mount in Florida Lab 1976

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Quote:
Question: Can you sense this frequency that we are
generating right now, the 1200 MHz in this energy chamber,
can you sense this now?
Oppenheimer: From the mark of about 1000 MHz we can
sense and know. In other words, we see this in our world as a
type of light which emanates from this source here and which in
our world we not only see beginning, an excellent beginning. We
can be attracted to this just as we are attracted to an open
channel (medium) whose physical senses are stilled and who has
what is known on earth as an abnormal arrangement of
sensibilities. We can use the wavelength of the channel to
communicate. This (device) you have set up he reserves as such
a wavelength of communication .... Bear in mind that our
dimension is interpenetrated with many types of energies from
your world. And these energies consisting of lower forms, create
what we call here the equivalent of your term static.

Upon contacting Dr Swann we heard his first reaction to our

Mark II setup.
Quote: Dr Swann: We can only say this is a step in the right
direction. The signal is not strong enough as we see it, but much
more steady than before. We cannot yet maintain a test signal. Unquote.
At the end of this now historic session, the medium's guide,
Samarka, had a few encouraging words.
Quote: Samarka: The main purpose here is to use this
machine. Use it again and again. We cannot find the bugs, if there
are any, without using it. The signal appears to grow somewhat, the
longer the session has lasted ... It is up, over and above the normal
vibrational static we receive from such energies as television, radio,
electrical machinery of all sorts, radar and all of these things. This
is a better, stronger and purer type signal than we have had before

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in this area. We want to use it. We want to work with it. Unquote.
The next day plans were made for giving our friends ample time
and opportunities to work with Mark II. It was agreed to operate
the instrument regularly in the early morning hours between 4:00
and 4:30 A.M., these being the hours of least interference.
The apparatus was left unattended during the nights and
controlled by a timer. Also a monitor tape recorder was
automatically turned on and off.
Our friends did not succeed in impinging intelligible voices on
our carrier signal but manifested themselves through various
audible phenomena such as:
1. Low frequency impingements of individual sine waves
of about 7-8 millisecond duration (150-130 Hz) arriving
with various spaced intervals, sometimes in rapid
succession. It was most unusual to see these sine waves end
abruptly at the base line without tapering out. We believe
that this modulation was produced when our friends "cut"
through our 1200 MHz carrier with their spiritual energy.*
At the moment of interception (the null) a distinct
sinosoidal modulation resulted.
The experiments further showed that our collaborators
were not able to sustain this interaction with our microwave
"beam" continuously and at a constant level. Our audio
tapes contain impingements that range from intermittent
sounds (approx.-150 Hz freq.) to a string of these sounds.
The repetition rate of some of these was slow at first,
rapidly increased and trailed off. (See Fig. 8).
* See further explanations about these energies in Chapter 9.

Figs 8,9 &10

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These results were confirmed by Dr Swan's remarks in the June

30, 1979 session:
Dr Swann: We know that we can project the energy. We do not
know how long nor how continuous we can do this. So far most of
our tests have shown that this energy emerges in spurts and more
or less as a "jumping forward" and then being subject to the laws of
inertia begins to lapse before it builds up its forward movement
again.
Figure 9 shows the oscilloscope view of such a string of
impingements.
During the first few months while we were getting intermittent
impingements we also picked up acoustically coupled rumbling
noises from our chamber. These sounds at times would be
modulations.
2. We found several monitor tapes where portions of the
familiar residual equipment noise was erased (together with what
may have been impinged on carrier and tape). An explanation was
given by Dr S., much later. He admitted to erasing the tape
portions because his group had not been satisfied with the results
and they decided to erase it. I never quite understood their
reasoning.
3. Dr Swann's group made some partially successful attempts of
transmitting pulse coded words by using the modulations
described under No.1. However, they arrived too rapidly for word
recognition and the low rumble (see above) at that time was
interfering too much to recover the word pulses by electronic
means.
-------------------------------------In those early days we made no provision for two-way
communication. (Alexander Graham Bell's first telephone was a
one-way affair.)

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Too many questions had to be answered first. Can the higher

levels of consciousness (the mental/causal) be contacted with an
instrument such as Mark II? In what manner and by what means
can the collaborators interact with - and impinge on - our electromagnetic, micro-wave carrier, if at all?
It quickly became obvious that our spirit collaborators did not
have answers to all of our questions. In fact they reported that they
did not have all the answers to how they could manipulate their
energies! Thus it became a cooperative effort in which we and they
had merely taken the first step with Mark I and Mark II.
Page 29

-------------------------------------CHAPTER 6
MARK III and IV
29.570 MHz 1977 and Continuing

During recent years Meek has made contacts with many

sensitives. In 1975 he met a man who had spent most of his
working life in servicing civilian and military electronic equipment.
William O'Neil had a small electronic laboratory which, on
occasion, was "visited" by "spirit persons". William's high degree of
clairvoyance sometimes enabled him to "see" his spirit friends. On
rare occasions his clairaudience enabled him to hear comments
offered by his visitor and a two-way conversation would result.
One visitor to the lab in 1976, a man whom William could both
"see" and "hear", was, like William, interested in electronics. His
visitor said he had been in the medical field and one of his hobbies
had been amateur radio communication. He became known to
William as "Doc Nick." Over a period of many months they
cooperated on the development of some rather simple electronic
equipment through which they hoped William could actually hear
Doc Nick speak. They also worked at modifying a TV set in hope

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that William could see Doc Nick on TV.

On September 17, 1977 they had their first success with audio
communication. The quality of recording on an inexpensive
cassette recorder was none too good and conversation itself was
full of noises and interruptions. Perhaps only 25% of the words
were intelligible. (A portion of this conversation will be found on
the cassette which is supplied with this manuscript.) When Meek
listened to it, he felt history was repeating itself. He recalled how,
more than half a century ago, he had the great thrill of hearing a
voice on his home-made radio consisting of a galena crystal, a
small wire called a "cat's whisker", a small coil of wire and a set of
earphones.
William's small lab had only the most meagre of electronic
testing equipment and he had been unable to identify and record
the frequencies at which the voice contact was obtained. Moreover,
personal matters prevented any effective follow-up. When work
was resumed, it was no longer possible to contact Doc Nick.
William then acquired more adequate lab equipment and just
in the nick of time! His next visit and future collaborator put in his
appearance. This man introduced himself as Dr George Jeffries
Mueller, an American physicist. By this time William had learned
the need to question his spirit friend in great detail, as per the
admonition of the Apostle John to "test the spirits".(Mediumship
was common 2000 years ago and some evidence of this still
remains in the New Testament despite the extensive effort a few
hundred years later to remove such references.)
Dr Mueller cooperated in a most remarkable manner: he gave
his Social number, the place where a copy of his death certificates
could be found, complete details of his work at the University of
Wisconsin and at Cornell University, exhaustive detail on the
various positions he had held in government and industry, etc.
Meek checked all such details and located Mueller's former wife
with whom various other bits of information could be checked.
The correlation was perfect.

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[Plans are underway to have a skilled investigative reporter take

over the various notebooks of materials collected from 1977 to
1982 and assemble the information into a book. To the best of our
knowledge there has never been such a completely documented
case of survival. It is hoped that this book will issue in late 1982 or
early 1983.]
Dr Mueller had extensive background in electronics and wrote
a small book for the U. S. Army Manual Training Series entitled,
INTRODUCTION TO ELECTRONICS. He was most anxious to
pick up where Doc Nick had left off on the development of both
audio and video equipment.
Basic Concepts
To better understand just what contributions Doc Nick and Dr
Mueller made, let us first consider what is going on in most of the
EVP voice recordings. After observing the EVP voice samples on
an oscilloscope with the white noise as a carrier, it was apparent
that the noise itself was being amplitude-modulated. The resultant
sounds were much like a weak whisper, in which air is exhaled
rapidly and words are formed by the shape of the mouth cavity.
Both amplitude and duration of the EVP words are somewhat
limited with this type of communication. Also many people have
difficulty understanding whispers without observing lip motions,
since the words are lacking in tonal quality.
Doc Nick had suggested using a single tone in place of the white
noise used on most of the EVP tapes. Of course his voice showed
up on the oscilloscope as amplitude modulation. Efforts were
made, with all known techniques, to artificially duplicate this voice,
but with no success. While the modulation looked like class A, low
level modulation, it had no tones or harmonic content from the
vocal cords or the mouth cavity.
William's voice was recorded on the same tape as Doc Nick's
(September 17,1977). There was no modulation of the tone, only
good mixing. The cassette voice recording of this historic first

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conversation between Doc Nick and William was sent to the voice
analysis laboratory at the University of Florida but efforts there to
filter and further analyze Doc Nick's spoken words were nonproductive.
When we were in our Florida laboratory (1978) we
experimented with an artificial larynx with resulting sounds
basically similar to Doc Nick's speech. It was apparent that the
mouth cavity and the esophagus (or equivalent) were needed to
give good tonal inflection.
Dr Mueller's Contributions

Dr Mueller's great contribution was three-fold. First, he used a

multi-frequency audio tone instead of incidental, random and
uncontrollable white noise. Second, he suggested a specific and
complex series of audio tones. The net results is that for the first
time, it is possible to achieve tonal inflections of the incoming
voice. This was a breakthrough of great significance. (Samples of
conversation between William and Dr Mueller are given on the
accompanying tape.)
Dr Mueller had mentioned that one of his lifelong hobbies had
been a study of the theory of music. The knowledge he had gained
was put to good use in selecting the mixture of audio tones which
make tonal inflections possible. The tonal mixture which makes
up the background sound on the accompanying tape is composed
of these frequencies in cycles per second:131, 141, 151, 241, 272,
282, 292, 302, 415, 443, 515, 653 and 701.
His Third contribution was the use of an RF signal as the carrier
for the multi-frequency audio tone. As of this date, the carrier
range frequency is between29 -- 31 MHz, but much research is
needed in this point.
Transcripts from one of the cassettes of conversation between
Dr Mueller and William at this stage of the research, show this
comment from Dr Mueller:

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The only conditions necessary now for such communication is

the desire of the [pause] All right, William, "spirit," if you will, and
on your and the constant implementation of the audio frequencies
and a volume that is normally available there with you (or
whomever is operating equipment). It remains then that whomever
over here wishes to be heard may do so simply by talking as it
were. Of course you can't actually hear them, or even me at this
moment, William, but the mechanics of their lip movement and
simultaneously thinking (yes, we can and do still think) is
automatically conducive to the clarity of the speech -- regardless of
whether the initiating pattern be here or there. Do you understand,
William?
General Description of the Mark IV SPIRICOM system
The system as it existed in the mode which made the first
breakthrough carrying Doc Nick's voice on September 17, 1977,
was called Mark III. While there were basic similarities between it
and the one developed with Dr Mueller's help, the system as we
have it today is referred to as Mark IV. As of now it is arranged as
shown here:
Fig 11.

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This approach provides two space gaps. First is the

electromagnetic coupling between the transmitting and receiving
antennas. The second is the acoustic coupling between the speaker
and the microphone. In this set-up, the tones are modulated by the
time the microphone and observer hear or pick up the voices. At
this time we know that the modulation of the tones takes place
somewhere between the audio tone generator and the receiver
speaker output. The method and point of modulation are still
unknown.
( to be continued )

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INSTRUCTIONS TO AUTHORS
Contributions on all aspects of EVP and ITC are welcomed,
and papers dealing with other areas of psychical research will also
be considered for publication. Papers are refereed and therefore
no guarantee of publication can be given.
Papers should not exceed 4000 words in length and should be
submitted by e-mail to the address given at the front of the Journal.

When authors refer to the work of others, full references (i.e.

book or journal titles) should be given in the text or listed at the
end. Permission should be obtained from the copyright holder
(either the author or publisher) if quotations over three lines in
length are used.
Material is published in the ITC Journal on the understanding
that authors assign the copyright to the Journal. However,
permission for authors to re-publish their articles is given provided
that a footnote is included making it clear that the article was first
published in the ITC Journal and the reproduction is with the
permission of the Editor.

Material sent for consideration to the ITC Journal should not

have been published or accepted for publication elsewhere.
However the Editor will consider publishing articles that have
appeared elsewhere under special circumstances. In this case
authors must have obtained permission for republication from the
copyright holder (normally the Journal concerned), and the Editor
of the ITC Journal notified accordingly.