HINO À ALEGRIA

Música é alegria.

Não importa o momento... do som que acalenta, ou do som da despedida.

O som que acalenta nos faz transpor a barreira dos nossos dramas e dilemas; plenifica o espírito. Porém na despedida, a atmosfera musical pode mudar.

Esse conceito da perda tem diferentes aspectos: podemos sentir a perda material de algo, da ausência de alguém, de uma memória, de algo que as vezes não sabemos; de uma saudade, de um gosto..., no entanto, o sentido metafísico da perda é sempre um... o ganho! Se as perdas nos afetam é porque estamos sempre atrelados, apegados e algemados aos nossos conceitos, ou melhor, pré-conceitos. Nascemos livres, mas por onde andamos, carregamos nossas algemas. Nossos modos, hábitos, costumes e tradições, resistem à mudança, ou quando “mudam”, são para seguir a vasta multidão dos que vivem o vazio de uma vida agitada demais, pois vivemos presos às nossas periferias, viajando pelo mundo atentos às exterioridades, como numa centrífuga, esquecendo do Ser único e profundo que habita dentro de nós mesmos.

Nesse contexto, o sufismo, esse ramo místico do islamismo diz que: “Quando o ego se lamenta do que perdeu, o espírito se regozija do que ganhou”, ou do que encontrou.

Vivemos em uma zona de conforto que não passa de um incômodo para o espírito que luta para se libertar das prisões do ego, mas a mente e a ditadura exercida pelos nossos corpos nos prendem às algemas que teimamos em abrir e nos fazer livres. Esquecemos da viagem centrípeta – de que tanto fala Huberto Rohden em suas mensagens – viajem essa que nos conduz ao encontro de nós mesmos, despertando a consciência do nosso Eu, tão fortemente encoberto pelo véu do ego tirânico.

* * *

Mas, voltando às nossas viagens musicais, podemos fazer da música, um silêncio que apenas nossos espíritos podem escutar. E essa voz, essa melodia do silêncio que ecoa dentro de nós - quando receptivos a essa voz - nos leva ao encontro do vasto desconhecido. “Silêncio é intuição espiritual – e no zênite da experiência íntima impera o silêncio absoluto, fecundo, creador, o silêncio-plenitude”. No entanto, para que o encontro desse canal receptivo se materialize, exige a libertação das algemas, exige a sintonização com as ondas desse vasto desconhecido, onde a alegria é permanente e imutável...

O poema abaixo – um trecho apenas - escrito por Friedrich von Schiller (1759-1805) é uma ode, uma composição poética, um hino à alegria. Schiller dividiu seu tempo, amizade e dilemas filosóficos com Goethe, a maior expressão da literatura alemã. A importância desse poema em particular, é que Beethoven o usou em sua Nona Sinfonia. Outras obras de Schiller foram também musicadas por Brahms, Schubert, Verdi, Tchaikovsky, Donizete, Rossini, Klebe.

HINO À ALEGRIA - Friedrich von Schiller

Ó amigos, bastam desses sons!

Vamos cantar músicas mais agradáveis

mais cheias de alegria!

Alegria, a faísca brilhante da divindade,

filha de Elísio

inspirado pelo fogo onde pisamos

teu santuário.

O teu poder mágico reúne

tudo o que a tradição dividiu,

todos os homens se tornam irmãos

sob a graça de suas asas gentis.

Qualquer um que tenha criado

uma amizade permanente,

ou ganhou

uma companhia verdadeira e amante,

aquele que pode ter uma alma gêmea,

que se junte à nossa canção de louvor;

mas quem não pode, deve rastejar em lágrimas,

porém, distante do nosso grupo.

Todas as criaturas se embriagam de alegria

do seio da natureza.

O justo e o injusto

saboreiam dessa dádiva;

ela nos deu beijos e o fruto do vinho,

um bom amigo até o final.

Até o verme se contenta,

e o querubim se apresenta a Deus!

Felizes, como os corpos celestes

que Ele colocou em suas trajetórias

através do esplendor do firmamento;

assim, irmãos, vocês devem disputar a corrida,

como heróis para a conquista.

Multidões, eu vos abraço.

Este beijo é para todo o mundo!

Irmãos, acima do céu estrelado

deve habitar um Pai Amoroso.

Multidões, se dobrem em adoração.

Mundo, você conhece o seu Creador?

Procure-O nos céus!

Acima das estrelas Ele deve habitar. 

HIMNO A LA ALEGRÍA

La música es alegría.

No importa el momento ... del sonido que se acurruca, o el sonido de la despedida.

El sonido que nutre nos hace cruzar la barrera de nuestros dramas y dilemas; llena el espíritu. Sin embargo, en la despedida, la atmósfera musical puede cambiar.

Este concepto de pérdida tiene diferentes aspectos: podemos sentir la pérdida material de algo, la ausencia de alguien, un recuerdo, algo que a veces no sabemos; de un anhelo, de un gusto ..., sin embargo, la sensación metafísica de pérdida es siempre una ... ¡la ganancia! Si las pérdidas nos afectan, es porque siempre estamos atados, apegados y esposados a nuestros conceptos, o más bien, preconceptos. Nacemos libres, pero donde quiera que vayamos, llevamos nuestras esposas. Nuestras formas, hábitos, costumbres y tradiciones resisten el cambio, o cuando "cambian", deben seguir a la gran multitud de aquellos que viven el vacío de una vida demasiado ocupada, ya que vivimos atrapados en nuestras periferias, viajando por el mundo atentos a las externalidades como en una centrífuga, olvidando el Ser único y profundo que habita dentro de nosotros mismos.

En este contexto, el sufismo, esta rama mística del islam, dice que: "Cuando el ego lamenta lo que ha perdido, el espíritu se regocija por lo que ha ganado", o lo que ha encontrado.

Vivimos en una zona de confort que no es más que una molestia para el espíritu que lucha por liberarse de las prisiones del ego, pero la mente y la dictadura que ejercen nuestros cuerpos nos atan a los grilletes que insistimos en no abrir y liberarnos. Olvidamos el viaje centrípeto, del que Huberto Rohden habla tanto en sus mensajes, un viaje que nos lleva a encontrarnos a nosotros mismos, despertando la conciencia de nuestro Yo esencial, tan fuertemente cubierto por el velo del ego tiránico.

* * *  

Pero, volviendo a nuestros viajes musicales, podemos hacer de la música un silencio que solo nuestros espíritus puedan escuchar. Y esa voz, esa melodía de silencio que resuena dentro de nosotros, cuando es receptiva a esa voz, nos lleva a conocer lo vasto desconocido. "El silencio es intuición espiritual, y en el cenit de la experiencia íntima, reina el silencio absoluto, fructífero y creativo, el silencio-plenitud". Sin embargo, para que el encuentro de este canal receptivo se materialice, requiere la liberación de las esposas, requiere sintonización con las olas de este vasto desconocido, donde la alegría es permanente e inmutable...

El siguiente poema, solo un pasaje, escrito por Friedrich von Schiller (1759-1805) es una oda, una composición poética, un himno a la alegría. Schiller compartió su tiempo, amistad y dilemas filosóficos con Goethe, la mayor expresión de la literatura alemana. La importancia de este poema en particular es que Beethoven lo usó en su Novena Sinfonía. Otras obras de Schiller también fueron hechas música por Brahms, Schubert, Verdi, Tchaikovsky, Donizete, Rossini, Klebe.

HIMNO A LA ALEGRÍA - Friedrich von Schiller

¡Oh amigos, esos sonidos son suficientes!

Cantemos canciones más agradables

más llenas de alegría!

Alegría, la chispa brillante de la divinidad,

hija de Elisio

inspirado por el fuego que pisamos

tu santuario

Tu poder mágico se reúne

todo lo que la tradición ha dividido,

todos los hombres se vuelven hermanos

bajo la gracia de tus suaves alas.

Cualquiera que haya creado

una amistad permanente

o ganó

una compañía verdadera y amorosa

uno que puede tener un alma gemela,

para unirse a nuestra canción de alabanza;

pero quien no puede, debe arrastrarse en llanto,

Sin embargo, lejos de nuestro grupo.

Todas las criaturas se emborrachan de alegría

desde el seno de la naturaleza.

Lo justo y lo injusto

ellos disfrutan ese regalo;

nos dio besos y la fruta del vino,

Un buen amigo hasta el final.

Incluso el gusano está contento,

¡y los querubines se presentan a Dios!

Feliz como cuerpos celestiales

Que Él puso en sus trayectorias

a través del esplendor del firmamento;

entonces, hermanos, deben correr la carrera,

como héroes para la conquista.

Multitudes, los abrazo.

¡Este beso es para todos!

Hermanos sobre el cielo estrellado

un Padre Amoroso debe morar.

Multitudes, plegarse en adoración.

Mundo, ¿conoces a tu Creador?

¡Búscalo en los cielos!

Sobre las estrellas debe habitar.

ODE TO JOY

Music is joy.

No matter the moment... from the music that nourishes to the farewell lament.

The sound that nourishes transports us beyond the barrier of our dramas and dilemmas; fulfils the spirit. However, in farewell, the musical atmosphere can change.

The concept of loss has different aspects: we can feel the material loss of something, the absence of someone, a memory, something we do not know at times; of longing, of a taste..., however, the metaphysical sense of loss is always a profit! If losses affect us it is because we are always attached and handcuffed to our concepts, or rather, preconceptions. We are born free, but wherever we go, we carry fastened handcuffs. Our ways of life, habits, customs and traditions resist change, or when they "change", are to follow the vast multitude of those who live the emptiness of a very busy life, for we live most of the time looking after our peripheries, travelling the world attentive to exteriorities, as in a centrifuge, forgetting the unique and profound being that dwells within ourselves.

In this context, Sufism, this mystical branch of Islam, says that: "When the ego grieves for what it has lost, the spirit rejoices over what it has gained" or for what it has found.

We live in a comfort zone that is nothing more than a nuisance for the spirit that struggles to free itself from the ego's prisons, but the mind and dictatorship exercised by our bodies bind us to the shackles that we stubbornly refuse to open and making us free. We forget the centripetal journey - which Huberto Rohden talks about so much in his messages – which leads us to meet our inner selves, awakening the consciousness of the Self, so strongly covered by the veil of the tyrannical ego.

* * *

But, returning to our musical journey, we can make of music, a silence that only our spirit can hear. And this voice, this melody of silence that echoes within us - when receptive to that voice - leads us to meet the vast unknown. "Silence is spiritual intuition - and in the zenith of an intimate experience, silence reigns absolute, fecund, creative silence prevails, fullness-silence". However, for the encounter of this receptive channel to materialize, it demands the handcuffs release, it requires the attunement with the waves of this vast unknown, where joy is permanent and unchanging...

The excerpt of the poem below, written by Friedrich von Schiller (1759-1805) is an ode, a poetic composition that we can acknowledge as a hymn to joy. Schiller shared his time, friendship and philosophical dilemmas with Goethe, this mystic poet and the greatest expression of German literature. The importance of this particular poem is that Beethoven used it in its Ninth Symphony. Other works by Schiller were also arranged by Brahms, Schubert, Verdi, Tchaikovsky, Donizetti, Rossini, Klebe.

ODE TO JOY - Friedrich von Schiller

O friends no more this sound!

Let us sing more cheerful songs,

fuller of joy!

Joy, bright spark of divinity,

daughter of Elysium,

fire-inspired we tread

thy sanctuary.

Thy magic power re-unites

all that custom has divided,

all men become brothers

under the sway of thy gentle wings.

Whoever has created

an abiding friendship,

or has won

a true and loving wife,

all who can call at least one soul theirs,

join in our song of praise;

but any who cannot creep tearfully

away from our circle.

All creatures drink of joy

at nature's breast.

Just and unjust alike

taste of her gift;

she gave us kisses and the fruit of the wine,

a tried friend to the end.

Even the worm can feel contentment,

and the cherub stands before God!

Gladly, like the heavenly bodies

He set on their courses

through the splendour of the firmament;

thus, brothers, you should run your race,

as a hero going to conquest.

You millions, I embrace you.

This kiss is for all over the world!

Brothers, above the starry canopy

there must dwell a loving Father.

Do you fall in worship, you millions?

World, do you know your Creator?

Seek Him in the heavens!

Above the stars, He must dwell.

O CONCEITO ERRADO ENTRE CRISTO E JESUS

Que é o Cristo? Essa pergunta foi feita por Jesus aos chefes da Sinagoga de Israel e eles responderam que o Cristo era filho de David, isto é, um descendente do rei de Israel, pai de Salomão.

Jesus não aceita a resposta, porque, de fato, o Cristo não é filho de David.

Esta confusão entre o Cristo e Jesus é muito antiga e continua até hoje.

Que é o Cristo, o Ungido, que os antigos hebreus chamavam Messias, o Enviado?

O quarto Evangelho designa o Cristo com a palavra Logos, começando o texto com essas palavras: “No princípio era o Logos, e o Logos estava com Deus, e o Logos era Deus”.

A palavra grega Logos é anterior à Era Cristã. Alguns filósofos antigos, designavam como Logos o espírito de Deus manifestado no Universo. Logos seria, pois, o Deus imanente, em oposição à divindade transcendente, que não é objeto de nosso conhecimento.

A Vulgata Latina traduz Logos por Verbo: “No princípio era o Verbo...”

Logos, Verbo, Cristo são idênticos e designam a atuação da Divindade Creadora, como a manifestação individual da Divindade Universal.

Neste sentido, o Cristo é Deus, mas, não é a Divindade. Dizem os livros sacros que o Cristo, a mais antiga creatura cósmica, se encarnou na pessoa humana de Jesus. E neste sentido ele diz aos homens: “Vós sois deuses”; e isso quer dizer que os homens são manifestações individuais da Divindade Universal. A primeira e a mais perfeita das manifestações da Divindade Universal, no Universo, é o Cristo, o Verbo, o Logos, que Paulo de Tarso chama acertadamente “o primogênito de todas as creaturas” do Universo.

O Cristo é anterior à creação do mundo material. Ele é, “o primogênito de todas as creaturas”. O Cristo não é creatura humana, mas a mais antiga individualidade cósmica, que, antes do princípio do mundo, emanou da Divindade Universal, mas que pode eventualmente se materializar, como no caso de Jesus.

O Cristo é Deus, mas não é a Divindade, que Jesus designa com o nome Pai: “Eu e o Pai somos um, mas o Pai é maior do que eu”.

Deus, na linguagem de Jesus, significa uma emanação individual da Divindade Universal.

A confusão tradicional entre Deus e Divindade tem dado ensejo a intermináveis controvérsias entre os teólogos. Mas o texto do Evangelho é claro: O Cristo Jesus afirmou ser Deus, mas nunca afirmou ser ele a própria Divindade.

O Genesis de Moisés principia com as palavras: “No princípio os Elohim crearam o céu e a terra”.

O quarto Evangelho, de João, abre com palavras semelhantes: “No princípio era o Logos... por ele foram feitas todas as coisas”.

Parece, pois, que as Potências Creadoras (em hebraico Elohim) são idênticas ao Logos, pelo qual foram creadas todas as coisas.

Elohim, Logos, Verbo, Cristo – são nomes vários que designam a creatura cósmica que, antes do mundo material, emanou da Divindade transcendental.

A filosofia oriental chama a Divindade Universal de Brahman, e dá o nome de Brahma à mais antiga individualidade da Divindade.

Brahma seria igual a Deus, Cristo, Logos, Verbo.

Não existe em todo o Universo uma única creatura definitivamente realizada e incapaz de se realizar futuramente. Toda e qualquer creatura, mesmo Brahma, ou Cristo, são creaturas altamente realizadas, mas sempre a caminho de realizações maiores; são, por assim dizer, sinfonias inacabadas. Toda e qualquer creatura, mesmo a mais perfeita creatura cósmica, é passível de mais evolução, ou de realização. A vida eterna não é uma chegada, uma parada, uma meta final – é uma incessante jornada ou evolução rumo ao Infinito, sem jamais coincidir com o Infinito. Todo o finito, diz a matemática, em demanda do Infinito, está sempre a uma distância infinita.

Pantha rhei, tudo flui, diziam os filósofos da antiguidade; tudo é relativo, escreveu Einstein no século passado.

A Divindade, o Infinito, o Absoluto, não é objeto de nosso conhecimento. Tudo o que sabemos se refere ao Relativo, ao Fluídico, ao que está em incessante evolução.

Dizem os livros sacros que o Cristo, a mais antiga creatura cósmica, se encarnou na pessoa humana de Jesus, assim como pode se encarnar nas creaturas que já superaram os dramas da Lei de Causa e Efeito, mas mesmos esses, podem descer às camadas espiritualmente inferiores dos Universos e trazer suas mensagens de sabedoria.

Sendo que esta descida do Cristo cósmico à terra, é um fenômeno ainda incompreensível, os homens tem feito inúmeras conjecturas sobre o porquê dessa encarnação do Cristo. E ele mesmo, na pessoa de Jesus, nunca disse claramente da finalidade de sua materialização em corpo humano.

  

Texto revisado extraído do livro QUE VOS PARECE DO CRISTO?

THE MISUNDERSTANDING BETWEEN CHRIST AND JESUS

What is Christ? When Jesus asked this question to the chiefs of the synagogue, they said that Christ was the son of David, i.e., a descendant of the king of Israel, Solomon's father.

Jesus does not accept the answer because Christ is not the son of David.

This misunderstanding between Christ and Jesus is very old and continues until today.

What is the Christ, the Anointed, whom the ancient Hebrews called Messiah, the Sent?

The fourth Gospel designates Christ with the word Logos, beginning the text with these words: "In the beginning was the Logos, and the Logos was with God and the Logos was God".

The Greek word Logos predates the Christian era. For some of the ancient philosophers, Logos is designated as the spirit of God manifested in the Universe. Logos would be, therefore, the immanent God opposed to the transcendent Deity, which is not the object of our knowledge.

The Latin Vulgate translates Logos by Word: "In the beginning was the Word..."

Logos, Word, Christ are identical and designates the role of the Divine Creator, as the individual manifestation of the Universal Divinity.

In this sense, Christ is God, but it is not the Divinity. Sacred books say that Christ is the most ancient cosmic creature, incarnated in the human person of Jesus. And in this sense, he says to men: "Ye are Gods"; which means that men are individual manifestations of the Universal Divinity. The first and the most perfect manifestation of the Universal Divinity in the Universe, is the Christ, the Word, the Logos, what Paul of Tarsus aptly called "the firstborn of all creatures" of the Universe.

Christ is previous to the creation of the material world. It is, "the firstborn of all creatures". The Christ is no human creature, but the oldest cosmic individuality, whom before the beginning of the world emanated from the Universal Divinity and eventually can become materialized, as in the case of Jesus.

Christ is God, but it is not the Divinity, that Jesus refers as Father: "I and the Father are one, but the Father is above me".

God, in the language of Jesus, means an individual emanation of the Universal Divinity.

The traditional confusion between God and Divinity has given rise to endless disputes among theologians. But the text of the Gospel is clear: the Christ Jesus claimed to be God, but he never claimed Divinity himself.

The Genesis of Moses begins with the words: "In the beginning, the Elohim created heaven and earth".

The Fourth Gospel of John opens with words like: "In the beginning was the Logos... by it all things were made".

Therefore, seems that the Cosmic Potencies (Elohim in Hebrew) is identical to the Logos, through which all things were created.

Elohim, Logos, Word, Christ - are names designating the various cosmic creatures that before the material world, emanated from the transcendental Divinity.

Eastern philosophy calls the Universal Divinity, Brahman, and gives the name of Brahma as the oldest individuality of the Divinity.

Brahma would be equal to God, Christ, Logos, Word.

Does not exist throughout the Universe a single realized creature incapable to become realized subsequently. Every creature, even Brahma, or Christ, are highly accomplished creatures, but always on the way to greater accomplishments; they are, so to speak, unfinished symphonies. Every creature, even the most perfect cosmic creature, can evolve or realize. Eternal life is not an arrival, a final stop, a final goal – is a ceaseless journey or evolution towards the Infinite, but never to coincide with the Infinite. All finite, mathematics says, is in demand to the Infinite, which is always in an infinite distance.

Pantha rhei, everything flows, said the ancient philosophers; everything is relative, Einstein wrote last century.

The Divinity, the Infinite, the Absolute is not the object of our knowledge. All we know refers to the Relative, to the Fluidic, to the in Evolution, which is in continual evolution.

Sacred books refer to Christ as the oldest cosmic creature incarnated in the human person of Jesus, just as it can be incarnated in the creatures that have already overcome the dramas of the Law of Cause and Effect, but even these can descend to the layers of inferior spiritual levels of the Universes and bring their messages of wisdom.

Since this descent of the cosmic Christ to earth is still an incomprehensible phenomenon, men have made countless conjectures as to why this incarnation of Christ. And he, in the person of Jesus, never clearly stated the purpose of his materialization in the human body.

AMAR PARA COMPRENDER

Mi amigo, graba la verdad más pura en lo profundo del alma: solo uno comprende completamente lo que ama con ardor.

Esta es la síntesis de toda filosofía: si no a comprendes, no tendrás comprensión del alma de la vida.

Una verdad puede ser tan clara como el día, pero si no simpatiza con su corazón, aparecerá tan oscura como la noche ...

Los filósofos dicen que el deseo sigue al entender, y tienen razón, en términos de psicología teórica.

Pero, en la vida práctica, la verdad poco entendida solo se entenderá y se comprenderá completamente después de ser amada y querida con todo el corazón, con toda el alma y con toda la fuerza de nuestro ser, porque lo entender supone una experiencia superficial; comprender es vivir, es vivir la experiencia profundamente.

Por lo tanto, mi amigo, si quieres comprender cualquier verdad, es importante que ames y vivas esa verdad.

Que la abrazas con tu corazón, al mismo tiempo que lo analiza con inteligencia.

Solo de un gran ardor afectivo brillará una gran comprensión.

Es importante que la verdad sea algo querido e íntimo para usted, casi una parte de usted mismo.

Que circula en las arterias de tu espíritu ...

Que se extienda a las profundidades de tu alma ...

Que vibre en los latidos de tu corazón ...

Que te regocijes en los himnos de tus alegrías ...

Que llora en las agonías de tus penas ...

Que brille en el brillo de tus ojos ...

Que arde en la intensidad de tu amor ...

Que estés gimiendo en la amargura de tu anhelo ...

Solo entonces, amigo mío, comprenderás las grandes verdades de la vida: viviendo, amando, sufriendo esas verdades ...

Un ciego de nacimiento puede decorar todas las teorías sobre la luz, puede saber que la luz consiste en vibraciones de éter (entendimiento), pero nunca comprenderá qué es la luz si no la ve con sus ojos y vive con su alma ...

Una persona sorda puede leer la descripción detallada de una sinfonía de Beethoven o una ópera de Wagner (entendimiento), pero nunca tendrá idea de cuáles son realmente estas maravillas musicales (comprensión) ...

Un teólogo puede analizar cuidadosamente todos los capítulos y versículos del Evangelio (entendimiento), pero si no vive y sufre el alma divina de ese mensaje (comprensión), siempre será una persona analfabeta en el Evangelio ...

Entonces, mi amigo, para ser un verdadero cristiano:

Vive el Evangelio de la vida ...

Ama el Evangelio del amor ...

Sufre el Evangelio del dolor ...

Y tu comprenderás ...

PHENOMENA OF AN INVISIBLE WORLD

During his studies on Philosophy at the University of Innsbruck in Austria, Professor Huberto Rohden and a group of students, teachers and scientists, travelled to the city of Graz to study the paranormal phenomena carried out by the mediumistic virtues of Maria Silbert, telepath, producer of physical and magnetic effects, as well as being an embedding medium, which with these abilities, shook the scientific foundations of the European world.

One of the possible definitions of mediumship or extrasensory perception - since this is a natural phenomenon of the human psyche - is communication coming from a source that is considered to exist on another level or dimension beyond the known physical reality and that has no origin in the medium's mind. The experiences seen as mediumistic have been identified in most societies throughout history and have an enormous direct or indirect influence on those who have experienced or experience them.

The paranormal phenomena witnessed by Rohden and his team occurred in 1927.

Almost 100 years after these events, science in the 21st century remains handcuffed to the concepts of scientific evidence and certified by its legal bodies, in the results duly substantiated by test tubes! Outside of this purely materialistic alternative, paranormal phenomena are nothing more than quackery, marginality, fragmentation, ridiculed as belief, a reason for disallowance, ingenuity, absurdity, etc.

For the vast majority of scientists, it is easier to show their skills in what is tangible, such as on intergalactic journeys, hypersonic rockets, exploring the deserts of Mars and other ego adventures, than to try to decipher the puzzle that is for them the intangible reality, or what happens in the universe of the human mind and about intuition in thought. In view of this, humanity continues to delay its spiritual evolution.

More recently, the dawn of scientific studies in this field are awakening. Nowadays there is talk on Neurotheology, Neuroscience of Religion, Spiritual Neuroscience, which tries to explain religious experience and behaviour in neuro-scientific terms, which is the study of the correlations of neural phenomena with subjective experiences of spirituality and hypotheses to explain these phenomena.

And these experiments have shown surprising results of changes in the behaviour of the brain, when a person is in a deep state of spiritual trance, change in the level of consciousness, meditation, mediumship. But it is still the beginning of a great future project!

Anyone who wants to know in detail the paranormal events of these mediumistic meetings in Graz read Dr Alois Gatterer's interesting and profound monograph entitled "Der Wissenschaftliche Okkultismus Und Sein Verhaeltnis Zur Philosophie".

The transcript below is Rohden's opinion of what he witnessed in these long nights of study and pieces of evidence of these objective realities.

"I am not interested in what those who are unaware of these phenomena may say or think. More collaboration would be given if they helped me to explain what I do not know how to explain. It would be ridiculous if I, in the face of these difficulties and obscurities, arrogated the right and ability to want to explain the inexplicable.

Just as there is a world of visible beings, endowed with intelligence and free will, there is also a world of invisible beings with the same gifts of intelligence and free will. This opens the door to both goodness and moral malice.

The existence of good and bad spirits is as real as the existence of good and bad men. Where freedom begins, the possibility of good and evil begins. To identify this spiritual world simply with the world of human souls, inside or outside their bodies, would be to profess too primitive an idea about the amplitude of the Universe. Long before the Creator created material beings and material-spiritual beings, he had created immaterial beings. Admitting the existence of this immaterial world is not superstition, not even religious dogma, it is simply a postulate of sensible intuition or common sense.

On the other hand, it is certain that the human soul, since it is immaterial, does not die with the body and requires, by its very nature, an immortal existence.

For this reason, countless facts, both in the profane and in the religious history of humanity (the Bible is full of such cases), prove the possibility of an intervention in human life, both of non-human beings and human souls separated from their bodies. To deny this possibility and these facts would be tantamount to cancelling out of the multimillennial epic of humanity, some of the most important and decisive chapters; would be to destroy the very foundations of Christianity.

None of this we deny when we try to reduce certain mysterious phenomena to natural factors, often attributed to the intervention of supernatural beings.

Let us not forget that the "natural order" is not just a tiny segment of the gigantic sphere accessible to man's experiences. What we know of the so-called "natural order" does not represent perhaps the thousandth part of the totality of natural factors. The wonders of electronics, which today are perfectly natural, would have belonged, for a scientist of the Middle Ages, to the supernatural order. If such a marvel is possible on a purely physical and mechanical level, what would we say on the psychic and spiritual level?

Where the spirit world begins, there are unlimited possibilities. If only we knew what "soul", "spirit" is, perhaps we would have the key to these mysteries, a "thread of Ariadne" that from the darkness of this labyrinth would lead us to face the light - but no man can say in reality what is a soul or spirit.

We will symbolize in the following way the fragility and the insignificance of our knowledge; the firefly and the mollusc: if the firefly could reason, it would take its phosphoric light through the totality of the cosmic light, and the mollusc from the ocean depths, it would deny the existence of other worlds than the mud in which its existence lives. In the face of the spiritual worlds, the man may be nothing more than a firefly or a mollusc within the smallness of its shell.

Therefore, the only sensible attitude that competes us in the face of the invisible cosmos is that of great humility and prudence in affirming or denying what goes beyond the horizons of our experience or our rational knowledge.

The ignorant or pseudo-wise man categorically affirms his theses - and the one who does not ignore his ignorance fills with question marks his often-dubious hypotheses and theories.

Only the Creator, the Primary Source, can establish evident theses and categorical statements. What oscillates between these two extreme poles, between the light of knowledge and the darkness of ignorance, is doubt, uncertainty, groping in the gloom, an incessant guessing, a suspicion of possible or probable solutions, a "maybe", but never a "yes" or a "no" of absolute certainty.

The wise know that it knows nothing - the ignorant ignore that it knows nothing ...

The conviction of ignorance is an open door to knowledge.

It is necessary, first of all, that we abandon the traditional conception that the human soul resides within the body as in a prison, or as water in a glass. This idea invaded Christianity in the first centuries of our era and is, therefore, responsible for many false conclusions. The soul is not within the body, but the body is within the soul. The major cannot be contained in the lesser, the subtle energy is not inserted in the gross energy, i.e., the soul, if it is in the body, is like the electric light is inside the glass lamp. However, the light goes beyond the limits of the glass, generally spreading over huge distances and filling vast spaces with its luminosity. It would not be accurate to say that all this light is inside the small glass globe, but that this glass globe is inside the light.

So, with this figurative image, we have to think about the presence of our soul in, or with our body.

The objects that surround the body can be reached by the soul, and if the soul finds a suitable vehicle or instrument, it can perceptibly influence the surrounding objects. If sunlight brightens and warms life and matter, why couldn't a powerful spiritual focus affect beings near and far, without thereby abandoning the body that serves as a medium?

The material-spiritual universe is an organic whole. There are no isolated beings in the world, as it sometimes seems to us. All beings in the Universe are interrelated and interdependent.

Certain theologians invented the natural and the supernatural order, but they do not exist. Reality is one and unified, consisting of a cause and many effects. God is not supernatural, but infinitely natural - and this is the reason why finite creatures have difficulty understanding the Creator. What we call supernatural is not beyond the natural order, but beyond the reach that we have of that order. In our earthly view, there are supernatural beings; but in Creator's view, there are only natural beings.

Only when we experiment, will we be able to comprehend the unity of the Universe, the original cause of the effects, will we understand what is incomprehensible to us today.

Possibly, in Einstein's vast horizons, this brilliant mystic-scientist, it occurred to him to make the following statement: "Natural science without religion is lame - religion without science is blind"!