…I did not work by the Christian Rationalist Doctrine, I had not the happiness to get to know it and I could not; but my spirit as I was always a fighter, that faced difficult situations, I have known how to take advantage and how to improve. So today I work in the Higher Astral Pleiad… Martin Luther King Jr.

General Outline - by Luiz de Mattos

Before disclosing the subject of this book, we deem it appropriate to record some spiritualistic concepts of authors who commanded world-wide prestige due to the extraordinary intelligence and wisdom with which they are endowed.

As will be seen, ever since the most remote ages, such concepts never lacked the support of great men who were seriously concerned about the overall slow development of mankind.

Some of these men, of great evolution, reincarnated to sow the seeds of the teachings of Christian Rationalism, aiming at the enlightenment and consequent spiritualization of the inhabitants of this planet.

Unfortunately, much ignorance still prevails everywhere regarding spiritual matters and there is no doubt that, consciously or unconsciously, mankind has been the victim of such ignorance.


Many crooks have at all times taken advantage of this ignorance. Therefore man needs to be awakened to see the light, to know himself, to grasp a rational understanding of life, so that he will carry out his earthly duties more effectively.

For a long time, well-known spiritualists have been complaining against the age-old mistake  of concealing Truth from mankind and keeping man in complete ignorance of the principles which explain his own existence.

"Ignorance of Truth is one of the greatest evils which afflict the world," asserted Plato.

Jesus backed him up when he said: "Only Truth can free mankind from the claws of ignorance and prepare it for the fulfilment of duty."

Later Descartes taught mankind an excellent lesson about Truth:

"To distinguish truth from falsity is the only way to clearly see one's acts and to move safely through life. A perfect knowledge of everything man may have is just as essential to  regulate our habits as the use of our eyes  is essential to guide our footsteps. Let us strive to think well: this is the principle of ethics."

The principle of moral referred to by Descartes is summarised in the following words of Cicero regarding the honourable man:

"To follow faithfully all the rules applicable to an honourable man is the same as meeting all obligations and complying with all documents which relate to all parties involved and all acts of life, and man can be considered honest only to the extent that he follows such rules.

Everything which can be called honest may be summarised in four principles: the first consists of the insight which compels us to seek and discover truth. This is called Prudence. The second is the one that lead us to comply with the laws of human society. It is the faith in contracts, giving to each his own. This is called Justice.

The third is the grandeur of spirit which keep us out of depression, makes us capable of the greatest undertakings and ensures our fortitude in the face of the worst accidents. This is called Valour.

The fourth consists of the orderliness and the just and precise measures of all our actions and words. This is called Moderation."

To Horatio, the honourable man is the one who conquers himself, does not fear death, poverty or work, who represses his intemperate impulses and scorns honours.

Today, as in the past, those who study human problems and conflicts - and among those the practitioners of Christian Rationalism - know that only spiritual education can turn every man into a peaceful, truly honourable person.

To achieve this, however, it is necessary to sweep away from the common mind the world of falsehoods with which life has been portrayed.

It is essential to undo the false ideas and teachings about human existence which have created so much confusion in the minds of those seeking the truth.

Only those who are thoroughly truthful will be in a position to achieve the ideal of true honourability.

Can those who lack knowledge, who are ignorant or who know nothing about Truth, or about what we are spiritually, or what we are doing on this planet, be truthful? Evidently not.

No education is complete unless it conveys to man some knowledge about himself. Such knowledge should be the ABC's of life.

Well, the ABC's of the SELF - past, present and future - still more important and basic for the health, well-being and happiness (and consequently a less aggressive, more forbearing, more just and understanding world), these ABC's have never been explicitly taught to mankind.

It is sad, it is regrettable that this is so because if man were in possession of such useful, necessary and valuable knowledge, he would long ago have ceased to beg the protection and help of supposed paternalistic gods. If this were so, man would have learned to trust himself and to seek help and protection in the vast power of his own will and in the unconquerable power of thought.

The law of reincarnation - which religious organisations so much strive to conceal from their followers, in an unfortunate offence against such elementary truth as that of evolution - is herein fully and amply explained.

Let it not be thought, however, that Christian Rationalism is thereby disclosing an unprecedented truth.

Three thousand years before Christ, Krishna in India proclaimed the existence of a Universal Intelligence, maintaining the immortality of the soul and its evolution through successive reincarnations.

And the great thinker clarified: "The body is finite, but the soul which lives in it is invisible, imponderable and eternal."

Referring to reincarnation, he remarked: "When the body dies, if the human being was enlightened on earth, the soul rises to the regions of the pure beings who have the knowledge of life. But is, while incarnate, the soul allowed itself to become the prey of passions and intemperate desires, it will then have to return to the earth in order to make up for the time lost."

On this train of thought, he continued: "you and I have undergone numerous reincarnations. Mine are known to me alone, whereas you do not know even your own. The evils with which we torment our fellow men follow us like the shadow follows the body. The work whose aim is love of our fellow neighbour should be inspired by what is just because that is what contributes most to spiritual evolution. A virtuous man is like a tree in our forests whose healthful shade gives the plants surrounding it the freshness of life."

Hermes in Upper Egypt asserted thousands of years before the Christian Era:

(a) 'That the Universal Intelligence is the only creative power in the Universe.
(b)  That its attributes are immensity, eternity, independence, an almighty will and unlimited goodness."

Regarding the soul, its immortality and reincarnation, he pondered:

"Man's spirit goes through two stages: captivity in matter and ascent to light. During incarnation it loses memory of its origin. Enslaved by matter and inebriated by life's unsound pleasures, it plunges, like a torrent of fire, dominated by sensuality, through the regions of suffering, love and death, down to earthly captivity where real life appears to be a dream.

Poorly evolved souls remained tied down to earth during multiple rebirths.  The virtuous souls, however, rise to the upper spheres where they recover the sight of real values, where they absorb the light of conscience, enlightened by pain, with the will power gathered through strife. They become luminous because they have light in themselves and through their actions they radiate this light."

Later came the Greeks Pythagoras, Socrates and Plato who also made interesting dissertations on the immortality of the soul and its reincarnation.

Scientific Spiritualism

Such truths, although known to the priests of the Egyptian temples, were carefully concealed by them from their faithful.

Great scholars have always been  concerned with scientific spiritualism because in its study they find valuable and indispensable contributions to their knowledge.

In "Animistic Evolution", Gabriel Delanne states, based on careful research:

"With the certainty of successive lives and of everyone's responsibility for his own actions, many questions will be posed from another angle. Social struggles, which appear under a terrible light these days, may be diminished by the conviction that the duration of one's life is but one moment in eternal evolution. An effective solidarity will emerge with less haughtiness in the upper classes and less jealousy in the lower classes."

To enable the reader to evaluate the efforts of some men of science determined to tell the truth regarding spiritual life - before Christian Rationalism was codified - we transcribe below some passages of a philosophical essay by physician Antonio Pinheiro Guedes. By criticising the prevailing materialism, he presents convincing arguments about the existence of the soul.

Let us see, initially, what he wrote about sleep:

"Sleep, both natural and induced by hypnosis or anaesthetics - as well as dreams and hallucinations - cannot be explained, in a manner which is understandable, rational and satisfactory, by the ordinary physiologic processes taught by the organicist or materialistic school.

Sleep is the suppression of relationship functions. It is the interruption of psychic activity, the quasi-cessation of animal life.

During sleep, the body rests and the soul restores itself.

Sleep, like vigil, is a way of being of the living. Both assert existence in antithesis, because life is twofold - vegetative or organic, animal or relational.

The materialistic schools try to explain sleep, both natural and artificial, induced or morbid, by paralysis of the brain caused by its compression, due to either the lack or the excess of blood.

Undeniably, both anaemia and congestion accompany or are present in sleep. The cephalic system is in one of those two states in either natural, induced or morbid sleep. But to indicate the state or condition of an organ or system in the course of a phenomenon or function, to explain its mechanism or how it comes to pass, is not the same as to determine its cause. They are different facts and should not be confused.

Observation shows that the loss of blood in excessive amounts or sometimes even in small amounts results in sleepiness, fainting, heart stroke, dizziness or even death, which is eternal sleep. There are still other mechanical inducers of sleep: the inhalation of anaesthetics, magnetic passes, suggestion, rest and even rhythmic motion, a monotonous chant and the absence of light. All such manoeuvres are merely preconditions for sleep. They are, at most, predisposing causes.

The only real and true cause of sleep, the one that determines and fosters it, is the need for interruption of psychic activity, the suppression of relationship functions, the temporary halt of animal life.

Sleep is for animal life what hunger and thirst are for organic life. Through hunger and thirst the body claims food, through sleep the soul asks for nourishment.

Dreams and hallucinations are purely psychic phenomena which cannot be explained physiologically. Therefore the theories developed by materialistic science to explain them are false and irrelevant. According to them, dreams are caused by disturbances in the digestive system! They are the result of an unconscious activity! They are the consequence of over excitement of certain groups of brain cells, when other centres are at rest, hence the incongruity of these dreams!

The makers of such whimsical theories forget that there have been actually recorded dreams which later come true.

During a dream the same occurs that happens in sleepwalking: the soul of the entranced can see and hear what is happening hundreds of miles away; he reads in the past and in the future. A variety of facts confirms this, and they can be found in religious and secular books, in novels and in the pages of history.

Hallucinations are in the same category and cannot be physiologically explained because they are spiritualistic facts, not psychic phenomena. It is simply ridiculous to try to explain them through materialistic science.

No one can seriously accept the hallucination, the hearing of words, sentences and dissertations in a language unknown to the listener and which he repeats with difficulty, or still, the hearing of a musical piece as corruption of the senses.

The same is true of the exact physical description of an individual, deceased or absent, whom the listener never saw before, or a detailed description of his posture, facial features, mood and usual gestures, all of which disclose this person's reality and proves his identity, although visible to the seer alone.

Facts of this nature are numerous, and they are recorded in medical, dramatic and other literatures.

Therefore, the theories invented by materialists to explain the how and why of dreams and hallucinations are false, are mere groundless assumptions without scientific basis.

Purely psychic phenomena and spiritualistic facts, like certain hallucinations, are real cases of mediumnity and do not follow organic laws.

Neuroses, and among them, sleepwalking, catalepsy and insanity, have no rational and satisfactory explanation outside the theories, principles and laws derived from the study of spiritualistic phenomena.

Phenomena commonly studied under the name of hypnotism today were known long ago to Mesmer, Paysegur, Dupotel and many others before and after them. The so-called transposition of senses, thought-reading and its transmission, as well as exteriorization of sensibility and others, have no plausible, rational or scientific explanation except in the existence of the astral body, animistic body or perispirit, which is composed of ethereal or universal fluid, the existence of which has been experimentally demonstrated in recent years."


Psychic Knowledge

This same spiritualist physician and scholar predicted the development of psychic knowledge in his time and foretold that its advancement would take place in the field of science, as follows:

Science is the knowledge of things, facts and phenomena in themselves, in their nature and in the relationship between them and everything that surrounds them, i.e., the milieu, the environment. Such knowledge can only be obtained through systematic study, close observation and detailed analysis.

Consequently, science is the product of our intelligence, the result of our work. It aims at a goal, it fulfils a need of our spirit. The spirit ceaselessly feels the need to investigate. It is eager for knowledge. It always wants light, more light.

The Universe is infinite; the desire for light is insatiable, the matter for study inexhaustible.


The purpose of Spiritualistic Science is to enlighten us about other worlds and life after death, to prove the existence of the souls, its pre-existence and survival to the body, thus satisfying an unmistakable need of our soul, a ceaseless yearning of our ego.

It studies the extraordinary but numerous, very numerous facts constituting a class of phenomena which until recently were considered supernatural and thus disdained as impossible, unworthy of study. However, if adequately researched, these facts prove the existence of the spirit, enlighten us about Life and place a new world before our dazzled, amazed eyes.

The fact which 'Spiritualistic Science' deals with are not supernatural, not even extraordinary. They simply escape the observation of those who do not know how to see. They are natural, like everything else in the Universe. They are common, ordinary and even frequent.

But, to see them, observe them, learn to notice them and recognise them whenever and wherever they are present, it was necessary to discover an instrument capable of recording them, making them evident and obvious.

Such instrument is the medium.

Once the instrument was found and its capabilities studied, facts began to be observed. First spontaneous facts, later induced ones were observed with the purpose in mind of recognising the nature of the cause which produced such phenomena.

As a result of spiritualistic studies, the immortality of the soul is established on principles determined by perfectly irrefutable evidence.

The so-called reincarnation of the human spirit, consisting of successive existences or multiple bodily lives of a conscious individual, is a law to which all spirits are subject and is an essential condition for its advancement.

Thus Spiritualistic Science aims at a purpose, studies a class of facts, uses its own exclusive methods, processes and instruments. It develops theories, establishes principles and laws. Therefore, it fulfils all the requirements of scientific research.

Consequently there is no doubt that Spiritualism is a science. A vast, deep, eclectic science, it builds up a synthesis of human life. It encircles the cycle of evolution of the spirit, from beginning to infinity.

Its principles and laws have universal application. They are a guiding light in the middle of the surrounding darkness, a lighthouse in the stormy sea of life.

These principles and laws are a lighthouse in the stormy sea of life because they point to a port of refuge in calmness, in resignation, in patience. These are safe shelter against moral storms, which are the consequence of our vices and wrongs, the product of our backwardness, of our pride.

They are a guiding light in the middle of the surrounding darkness because they unveil the mystery of how our moral and intellectual advancement is accomplished through the process of reincarnation or successive bodily lives. They prove the pre-existence and survival of the human soul. They unveil before our eyes a series of lives, each one less brilliant, less free of errors, vices and crimes. This makes clear to us why this world is a school where we must learn to love our neighbour like ourselves. It shows us the need for reincarnation because bodily life is a means of atoning for past errors. Earthly life may bring together offended and offender, and may reunite in the same family a victim and his torturer behind the veil of matter, and thanks to the oblivion of past lives on earth.

We have therefore proved, by analytical demonstration, that Spiritualism is a science, a science of observation which also resorts to experimental methods.


SPIRITUALISM AND THE MEDICAL SCIENCE

Proceeding with his scientific demonstrations of spiritual life, Antonio Pinheiro Guedes furthers the examination of psychic science, establishes its association with medical science, and concludes that the former should be studied in correlation with the latter.
Click to HEAR the
Psychic Cleansing

"After proving the existence of the soul, nobody will doubt that it is the soul that controls the body, that enlivens and rules it. The soul will be a transmitter, a vehicle of bad habits and diseases as well."

The body is for the souls what clothing is for the body: a shelter against the elements, a veil over nakedness.

Not only the face, said to be the mirror of the soul, with its particular features, but the whole body impresses us by its measures and posture.  There is no one who has not experienced this, and this impression is either pleasant or unpleasant. However, this is felt by us only in the presence of a human being or an animal.  The emotion we feel in the presence of death is completely different. It is rather a commotion, a shock, an instinctively repulsive feeling.

Thus the soul rules the body, encircles it and reveals itself even in the simplest physical forms.

It is beyond doubt, however, that the head, with its hollows and bulges, shows the influence of soul over body more completely: the face, as the centre of expression of our emotions, so well studied by Darwin and Duchenne de Boulogne; the mouth, wide or narrow, with thin or thick lips, with raised or lowered lines, the shaping of which finally translates into a quasi-infinite variety of feelings and ideas. The mouth forms and utters words, thereby stereotyping those opposing states of mind - tears and laughter!

An the eyes, by their shine and transparency, are like crystal globes where the emotions of the soul are reflected in ever-changing shades! Even the nose and the ears, in short, all the component parts of the face reveal the inclinations and tendencies of the spirit.

Lavater, in co-operation with Moreau de La Sarte, wrote a beautiful and very interesting study of facial features. Before them came Adamantus, a 4th century physician, and Porta (Giambattista), a celebrated physicist, inventor of the dark chamber, who published a treatise entitled 'Humana Fisionomia' in Sorrento in 1586. There were also Lachambre, Louis XIV's physician, the famous painter Lebrun, and still others. Also Gall and Spurzheim, physicians who created Phrenology, subsequently cultivated by Broussais, F. Combe, Vimont and others. They are all interpreters of the action, influence and domination of the soul over the body and forerunners of studies on the relationship between body and spirit.

Only Spiritualism itself can complete such studies, disclosing how such relationships are established and how the connections between spirit and body are formed or created. Such knowledge, however, is impossible without the help of that crucial instrument - the medium.

It is known today that the spirit not only attends to, but presides over the formation of its body as well. It transfuses itself, consubstantiates itself in the body through the perispirit or animistic body, molecule by molecule, organ by organ, all during the mother's pregnancy,, until fetal evolution is complete. The spirit takes full and absolute hold of its body at birth, then taking full control over the ship it built to sail in the stormy sea of earthly life.

It is also known (and this stands to reason, sinks in, we feel that it must be so) that it is the spirit itself that, after a long search in spiritual life, seeks and chooses, according to its moral and intellectual needs, the country, the society, the family, the parents, in short, everything that should and can contribute to its advancement.

Thus, the spirit is mainly, if not entirely, responsible for the uncertainties, hardships and difficulties by which it is overwhelmed during bodily life.

In this way, it is granted (this is admissible and understandable) that the spirit may transmit and imprint in its body, together with the type and shape, its characteristic features, its moral and intellectual tendencies, developing to a greater extent either the emotional centres or the intelligence centres.

Upon incarnating, the spirits bring with them their vocations, their more or less developed skills for the fine arts or the mechanical arts. For this reason it is correctly said that the human being is a born poet, artist, businessman, soldier, musician or physician.

The role of the family in society is extremely important as well as the social responsibility of the parents who are responsible for the upbringing of their offspring. The main goal of education is to restrain or at least to change the detrimental tendencies of children which are revealed early in life, as well as to encourage and develop their favourable inclinations.

Spiritualism is a powerful focus of light whose rays reach the frontiers of the intellectual sphere and illuminate the whole cycle of life.

It clarifies and justifies the so-called occult sciences by rationally explaining their inferences and the whys of astral and bodily life.

Universal History, the life of civilisations, their nature, their character receive from it the most vivid light, and the enlightenment it scatters over the medical sciences sheds light over its vast territory, revealing the most hidden recesses of its domain.

In the science of Anthropology, the following parts are outstanding: Anatomy, the science of structure and configuration of the organs; Embryology, the science of formation and development of the fetus; Teratology, the science of individual abnormalities (the monsters) and of deformities of the organs; Spiritualism, which reveals, discloses and makes evident the whys of such unpleasant sometimes stupendous, often repulsive phenomena.

Spiritualism makes us see and understand how and why an emotion disturbs the functions of the digestive system which, to a certain extent, i.e., in its inner mechanism, in its physical and chemical processes, work independently from our will. The same applies to the functions of the circulatory system which also operates outside the limits of our will and whose centre, the heart, has its rhythm disturbed and may even be immobilised by a violent, abrupt emotion.
These functions, like all the others whose purpose is to nourish, repair and preserve the organs, are therefore called functions of vegetative life They work and operate under the direct and immediate influence of their particular nerves, the ganglionic or parasympathetic system. This system is comprised of a series of nervous ganglions (a group of nervous cells) connected among themselves by nervous cords made up of 19 to 25 ganglions on each side which are found in the splanchnic cavities (cervix, thorax and abdomen) adjoining the spinal cord from the atlas to the tail bone, surrounding it like a necklace or an endless chain.

Although autonomous in its particular function, the parasympathetic nerve is not separated from the cerebrospinal system but is controlled by it and is connected to it by the afferent nerves. These nerves are cords starting from the cranial nerves which penetrate - one by one - all the ganglions of the parasympathetic system. Here a great number of nervous filaments are originated which accompany the circulatory and lymphatic vessels and envelop them like ivy does to a wall, penetrate these walls and ultimately reach all organs and tissues of the human body.

Under these conditions, the organs and systems of nutritional life receive only indirectly the influx of the cerebro-spinal nervous system restricted to relational life. Therefore, in order to explain the disturbance of digestive and circulatory functions by moral trauma, one feels and recognises the need for an agent other than the nerves, capable of making evident the effects of an indirect, remote action. Although intangible, this action is so forceful, so terrible that it can strike like lightning.

This other agent is the perispirit, the animistic body, through which the spirit connects with its body, and consubstantiates itself, organ by organ, molecule by molecule. The spirit attends to and presides over the organisation, constitution and formation of its physical body, like a mason mixes the clay, prepares the mortar and shapes the material with which he erects a wall and a building.

Under the impact of a violent commotion, the spirit feels disturbed, filled with emotion, distressed. The perispirit then contracts according to the intensity of the shock. This reduces its influx over the material molecules, over the organic cells, over the organ which for the same reason, loses its warmth, its energy, its activity and even life.

Thus, it will be easily understood how an abrupt and violent emotion can not only disturb functions which are not controlled  by the nerves of relational life, but can even kill a person.

This shows how Spiritualism sheds light on obscure points of Anatomy, Physiology, Pathogenis and Embryology, so far not investigated and impossible to understand without such a light.

The reader can see, therefore, how the light of spiritualistic studies penetrates the deepest recesses of positive science, such as Anthropology, leading the way to the discovery of rational solutions to the sophisticated problems of pathological and embryogenic pathology.

The reader will perhaps think that the illuminating power of Spiritualism stops here.

If so, he is wrong and to convince himself of his mistake it will be enough to digress over the field of Nosology,  where the most difficult problems of medical science are found, especially in the field of Aetiology, one of the most intricate.  Here the help of spiritualistic science is priceless because of the tools with which it equips the physician in order to help him overcome the greatest diagnostic difficulties, and the enlightenment it gives the physician to explain the origin of certain diseases and also the amazing resistance of the human body to disease.

As a rule, good health and longevity are found among individuals who are calm, orderly and patient, who follow a regular pattern of life, who do not allow themselves to be overrun by the whirling of society, and who are not claimed simultaneously by a multiplicity of demands.

The best evidence of this is found in the statistics of mortality by professions.

For them, the ship of life sails in tranquil seas.

Those however, whose activity is claimed and aroused, almost ceaselessly, by a thousand different demands, who live annoyed and under depression, those are sickly individuals whose lives are seldom long and they add considerably to the obituaries.

Those are the pilots whose vessels, harassed by storms of life, many times sink in the middle of the voyage because the enraged waves of passion consume their strength, and with it the courage of the steersman, who falls defeated.

Most diseases are originated in the weakening of the spirit which, depressed and discouraged, fails to convey to the body the vitality which emerges from energy.

Joy is contagious. It invigorates blood circulation, conveys warmth to the body, enlivens and strengthens it, preserves good health, prolongs life.

Melancholy, on the other hand, is self-contained. It slows down circulation, takes heat away from the body, depresses and weakens it, ruins health, shortens ones's lifespan.

However, since ends meet and all extremes are harmful, if depression and sadness are fatal to life, excessive joy is no less harmful and may even kill.

We have shown and thus made clear that the soul's emotions, its depression and discouragement, resulting from the numerous and lasting difficulties of daily life, are predisposing causes of somatic diseases due to the state of weakness and lack of energy of the body to react against the environment. In this category are included all the agents - physical, moral, or social, capable of changing the body or altering health and destroying the human being. I shall now demonstrate that which is already obvious in itself except for the organicists and materialists, i.e., that neuroses are diseases caused by spiritual hardships or simply induced by disincarnate spirits.

In medicine, the word 'neurosis' is applied to a disease state consisting of functional disturbances without physical lesions or appreciable causes. These are found in relational life and in vegetative life as well.

Neuroses, which are centred in the digestive, circulatory and respiratory systems, are seldom impulsive, i.e., capable of ruling the will, like dispepsy, asthma and angina pectoris. Those however, which affect relational life and consist of alterations in motility, sensibility or intelligence can disturb, interrupt, alienate the will, smother the conscience. They may turn a human being into a beast, a wild animal.

The former are caused by an alteration in a function ordinarily dependent on diathesic vice like herpes, syphilis, scrofulosis.

The latter, which affect animal life, are not related to any organic cause worthy of mention.

Among these, Nostalgia and Hypochondria are mere outward expressions of a state of mind. Others translate into a disorder of the relationship between body and soul like Catalepsy. Still others, like Hysteria, are complex conditions, a mixture of psychic disorder and interference of a foreign, invisible will or activity, such as a spirit. Finally, others like insanity are mostly spiritic phenomena, facts of psychic life. In these cases the patient is simply a possessed medium.

The phenomena of possession means the control of an incarnate spirit by a disincarnate one. The latter takes possession of the former, either abruptly and violently, or slowly and surreptitiously. in either case, hysteria is the so-called unfolding of personality which is rather a duplication of the individual. As the soul cannot separate itself completely from the body, because that would bring death, what really happens is the overcoming of the incarnate by the disincarnate spirit, the control of the latter over the former, who not withstanding remains attached to its body, in its possession, although upset and overcome.

This is acceptable and understandable, whereas the unfolding of the personality, as seen by organicists or materialists in disguise, is absurd. Unity is indivisible, man is one, undivided. Insanity, in most cases, is an obsession. Sometimes, it is a mere hallucination of the senses. At other times it is a mental disorder or perversion of moral sense. Sometimes it is depression, quasi-annihilation of psychic capabilities, actual beastliness.

These are states of mind caused by the more or less direct action of disincarnate or even incarnate spirits exercising influence over people in various ways: from mere ceaseless, constant, stubborn suggestion to direct, vigorous, violent action, causing the so-called attacks and rages.

The spirit acts driven by love or hate and under the influence of one of those feelings. However, by controlling its passions, it tries to earn the confidence of its victim. Its action is intentionally slow but mild, ceaseless but tender. if however, passion overwhelms the spirit, the aggression is violent and brutal.

This explains the cause of the varied, almost infinite forms of hysteria, beginning with plain sadness or joy without justifiable reason, from abstraction, elation, rapture, ecstasy, down to insanity. It may start with the victim singing or dancing, screaming and crying with no reason, until he or she furiously tears his or her clothing, struggles and falls to the ground, and convulses in ghastly, horrifying contortions. These, to be rationally and adequately explained, can only be attributed to the nature of the feeling which inspires, excites and impels the aggressor or obsessor spirit.

Similarly the various forms of insanity are explained. These cannot be attributed to brain disease. Autopsy performed on individuals who died of intercurrent diseases, soon after the beginning of insanity, has never disclosed the slightest organic injury to the brain. On the other hand, significant changes have been found in the brains of people who died after a prolonged state of insanity. This clearly shows that such lesions are the product, not the cause, of psychic disorders.

Such facts may be observed and analysed by any person. And those who do it without preconceived ideas, without submission to schools of thought or sects, free from all restraints, will admit their truth.

PSYCHIC LABORATORIES AND WORKSHOPS

The reason for the division of nature in kingdoms stems from the process of formation, individualisation and advancement of the spirit. Those kingdoms are the laboratories, the workshops where the vast, marvellous work of human creation is performed.

Each one of the kingdoms of nature consists of different regions, occupied by the species, more or less independent or distinct states which are hierarchically affiliated, from the simplest to the most complex.

The hierarchy depends on the number of workshops. The lowest contains just one. The highest encompasses all. Each workshop deals with a particular job, each executing its own (the lowest separate and successively) until they are all formed and the laboratory is completed. Then they begin to operate simultaneously and co-operatively, each contributing its work, its efforts converging to the same purpose - creation.

Once the laboratory (the human being) with the necessary workshops (the component parts of the body), and the latter with their mechanisms (organs) is completed, it starts operating and functions ceaselessly, as long as the machines work regularly and can no longer be repaired. Only if an accident interrupts the transmission of motion does the laboratory discontinue operation, either temporarily or permanently.

The reproduction, imitation and simulation of the statical body (forms, posture, features) is a sort of physical memory, retention of forms, which may, or rather, should be considered as a transformation or vitalisation of the force of cohesion. This force preserves and makes permanent the configuration of the bodies. It is the organic, bodily atavism.

The same dynamic phenomenon (reproduction of character, aptitudes, emotional and intellectual inclinations) happens in the psychic realm, which should be considered as a kind of mechanical, non-material memory. Therefore this is still retention, which I will call perispiritual memory, because it is the animistic body that retains the features of past existences."

As shown, Dr. Pinheiro Guedes thus disproved the theories maintained by materialists, including those of physicians, as against his spiritualistic knowledge obtained from the most reliable sources.

He did this with the sincere desire to help the medical profession of which he was a member. He knew that the medical profession could serve mankind still better it it added to its valuable physiological studies the results of no less important research in the field of scientific spiritualism.

The physician who can administer physical treatment with knowledge of psychic causes or influences which occur in most ailments is twice a physician.

It is not necessary to re-emphasise that the purpose of this book is to help mankind to rise again in order to undertake through safe paths, its course of evolution knowing what it does and why it does it.

General Outline
by Luiz de Mattos

Visit us - Free for anyone