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"!
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