Chapter I deep within the physical body of each living person a psychic force organizes matter and at times transforms it




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THE HOPE

BOOKLETS


edited by Filippo Liverziani

The Convivium, Centre of Study

and Community of Research

Via dei Serpenti, 100 00184 Roma, Italy


10


THE MIND MOULDS MATTER,

IS AUTONOMOUS OF IT

AND SURVIVES IT


THE MIND MOULDS MATTER,

IS AUTONOMOUS OF IT

AND SURVIVES IT


C O N T E N T S


CHAPTER I - Deep within the physical body of each living person a psychic force organizes matter and at times transforms it

1. The phenomena of life seem to be promoted and regulated by an autonomous and creative psychic principle of which the action can be defined as "ideoplasty": an idea moulds matter in a direct and immediate manner.

2. Sensitivity, psychicness and a form of ideoplastic action seem already to be present in plants.

3. On the other hand, psychicness and ideoplastic action are more generally expressed in all living beings.

4. An ideoplastic action reveals itself in a particular manner in animals and in a very particular manner in human beings.

5. Ideoplastic action expresses itself especially in the processes of cicatrization and regeneration of tissues and, more exceptionally, in prodigious healings.

6. Ideoplastic action is also attested by the effects obtained by means of suggestion and hypnosis.

7. Ideoplastic action reveals itself in a particularly clamorous manner in the variety of paramystic phenomena that we shall now review, distinguishing them from the corresponding parapsychic phenomena: we shall begin with dermographisms.

8. We shall now pass on to considering the stigmata.

9. We can now pass on to considering incombustibility.

10. Levitation.

11. Lengthening of the body.

12. Fire of love.

13. Luminosity and transfiguration.

14. Odour of sanctity and incorruption.

15. Extreme fasting.

16. Sleeplessness.

17. The paramystic phenomena complete each other and from the theological point of view they all contribute to prefiguring what could be the ultimate condition of man.


CHAPTER II - The organizing psychic force can manifest itself also outside the physical body

1. To the dreams and the hypnagogic and hypnopompic images there correspond realities that can be defined as objective.

2. Certain mental creations assume a hallucinatory character in the eyes of the subject who brings them into being.

3.Certain mental forms are perceived by other subjects endowed with sensitivity.

4. Lastly, there are mental forms that can also be perceived by a photographic objective.

5. Thought-forms or creations of the mind can arrive at manifesting a certain initiative and autonomy of action.

CHAPTER III - The organizing psychic force may also bring to life secondary personalities endowed with an autonomous existence of their own

1. Here we shall review what can be defined as provoked secondary personalities: for example, provoked by means of hypnosis or the creation of a character by a writer or, lastly, the interpretation of an actor.

2. Honoré de Balzac and Papa Goriot: how a writer can identify himself with one of his characters to the point – in a certain sense – of transforming himself into that character.

3. Rudolph Valentino: how an actor interpreting a certain character can get into its skin to the point of becoming its medium.

4. Saint Genesius: how a comic actor of ancient Rome became a a Christian and martyr of the faith by playing the part of a Christian.

5. The character created by an author, as also the one interpreted by an actor and the one with which a hypnotized subject identifies himself and in a certain way transforms himself, are mental creations or thought-forms liable to acquire an ever greater vitality and autonomous consistency.

6. My own "Cynthia" is a good example of how the protagonist of a comedy can acquire such autonomous consistency as to manifest itself in a mediumistic seance, expressing itself as a person who has a character, a will and opinions of her own.

7. In "Father Christmas", our other case, we have a psychic creation, this time a collective one, capable of similarly manifesting itself in the course of a mediumistic experiment.

8. The well known case of "Philip" concerns a collective mental creation once again capable of manifesting itself in the same manner.

9. The case of Alexandra David-Neel’s "tulpa" is that of an autonomous personage created by means of special psychic techniques elaborated in Tibet, a personage that not only behaves in an autonomous manner with consequences that are not always pleasant, but also proves capable of appearing to third parties.


CHAPTER IV - In what sense UFO phenomena have to be interpreted as mental creations capable of attaining a certain physical consistency

1. The so-called UFOs (Unidentified Flying Objects) seem in substance reducible to collective mental creations.

2. Such an interpretation seems convalidated by testimonies describing facts that, if considered real, would seem unlikely and appear capable of being interpreted as contents of hypnotically induced subjective experiences or as the result of experiences of impact with psychic formations.

3. This interpretation has to be compared with the research results of "ufologists" (i. e, those who study the associated phenomena scientifically) and the experiments of the "contactists" (i. e, those who profess a faith in their nature of extraterrestrial vehicles).

4. When observed with attention, the UFOs seem highly evanescent and phantomatic mental realities, but also capable of materializing to various extents and attaining a rather solid consistency.

5. This materializable mental nature of the UFOs is confirmed by an examination of the size that UFOs assume, as also of their colours, movements, speeds and their apparent occupants.

6. The interpretation here proposed is confirmed by an examination of the effects produced by the UFOs at both the psychic and the physical level.

7. The UFO phenomenon conceived in the aforesaid terms may also be placed in some relationship with the phenomenon of the "crop circles".

8. The interpretation that has been given of the UFO phenomenon as a mental creation provides us also with the key for interpreting the damage attributed to these mysterious objects and also certain presumed disappearances due to dematerialization.

9. The accounts of "abductions" collected as a general rule by means of hypnotic regressions hardly confirm the extraterrestrial reality of UFOs.

10. The mental character that has been attributed to the UFOs enables us to interpret the USOs (Unidentified Submerged Objects) in a similar manner, and to interpret many legends of "monsters" in seas, lakes, plains and mountains in the light of whatever sensible phenomena may express themselves in their appearance.

1. The interpretation so far proposed gives us a key for sieving certain similarly paranormal phenomena that we find both in the Bible and in various sacred scriptures and chronicles of other times.

12. UFO phenomena prove to be regulated by an intrinsic intelligence that confers consistency, dynamism and autonomy on the phenomena, though of a level such as to make it impossible for them to differ greatly from each other and condemns them to a monotonous, sterile and inconclusive repetitiveness.


CHAPTER V - How the organizing psychic force can act on matter from the outside

1. There are thought-forms capable of producing effects also on the physical level and even healings: they do so in an indirect manner by first influencing the psyche of the other subject to whom there belongs the physical body on which the physical effect is to be produced.

2. But thought-forms can produce physical effects also by acting in a direct manner on matter: this is what happens in psychokinetic phenomena.

3. The forms of psychokinesis realized in poltergeists are at the unconscious level.

4. Other forms of psychokinesis are those that seemingly are employed not only in "black magic", but also in its "white" counterpart of a beneficial character.

5. It seems that the emission of thought-forms and the corresponding mental energies that produce physical and therapeutic effects can also be photographed with Kirlian’s apparatus.


CHAPTER VI - How the organizing psychic force can arrive at materializing on its own account

1. When a congruous emission of mental energy assumes a compact and solid consistency, it can give rise to true materializations of which a first degree is represented by the incomplete materializations.

2. There are also complete materializations like the ones obtained with the mediumism of Kate Fox, Florence Cook, Elisabeth d’Espérance and also Mrs. Hollis, Eva Carrière, Linda Gazzera and in a certain way even Eusapia Paladino.

3. How the process of materialization is described in the testimonies of Geley, Richet and Felicia Scatcherd and also in the report of a participant in the mediumistic seances of Elisabeth D’Espérance.


CHAPTER VII - How the external action of the psychic force and its materialization can be lived in subjective interiority

1. The action of the organizing psychic force can be intimately lived in astral projection and bilocation experiences.

2. How the psychic "double" sees itself in astral projections and experiences its coming out of the body.

3. How the double sees the astral realities, how it creates new ones and how it acts on them to transform them.

4. How the double sees the physical realities.

5. How the double moves and passes through walls and carries with it objects that it dematerialises and then rematerializes elsewhere and, lastly, acts on matter with psychokinetic phenomena and on the bodies of other people with healings.

6. The phenomena of astral projection become verifiable also by other subjects when they give rise to apparitions.

7. There is analogy and continuity between out-of-body experiences and near-death experiences (both attested by living subjects) and also between these and the experiences of death and of life after death (attested by the personalities of presumed deceased who are supposed to come to communicate in mediumistic seances).

8. An example of this analogy and continuity can be found by comparing the near-death experience of Dr. Wiltse and the experience of passage to the other dimension of the self-styled entity Felicia Scatcherd.

9. What a dying person attests regarding his own visions receives confirmation from what can be glimpsed by a seer present at the deathbed.

10. In out-of-body and near-death experiences the subject still incarnate on this earth lives in the first person and with the greatest possible evidence the creativity of the psyche, which nevertheless attains its maximum expression in the other dimension: a reality that is wholly and solely mental and where ideoplasty reigns supreme.


CHAPTER VIII - How the psychic force can know things directly by identification and participation

1. The psychic force can act directly not only on psychic realities, but also on physical ones and can know these in a similarly direct and immediate (though inevitably imperfect) manner by means of telepathy and clairvoyance.

2. How the psychic force can know reality directly by means of clairvoyance in the present.

3. How the psychic force can know other people’s thoughts, lived experiences and frames of mind by means of telepathy.

4. A "psychometric object" can help the extrasensorial perception experience and its place can be taken by many different actions.

5. There is also a clairvoyance in the past and a clairvoyance in the future: and both are facilitated by the use of a psychometric object.

6. Telepathy and clairvoyance are forms of knowledge due to identification.

7. Telepathy and clairvoyance are forms of participative knowledge.

8. Telepathy and clairvoyance are forms of symbolic knowledge.


CHAPTER IX - The philosophical and theological conclusions that can be drawn from this analysis

1. The mechanistic postulate on which the edifice of modern science of Galilean imprint seems to be founded is in actual fact a conventional assumption: put in other terms, it is no more than a watchword.

2. As Emile Boutroux observes, when passing from the logical, mathematical and mechanical sciences to the physico-chemical, biological and psychological ones, the effect seems ever less capable of being reduced to the cause and ever more contingent and eventually wholly indeterminate, autonomous and free: and one thus passes from a mechanistic vision to one that can be defined in more finalistic terms.

3. In our own days John Eccles criticizes the determinism of many neurophysiologists, noting the autonomy of conscious phenomena from the corresponding neuronic mechanisms and affirming the independence of the mind from the brain, though it nevertheless interacts with it.

4. Henri Bergson criticizes both radical mechanicism and radical finalism and notes that in its progress to ever more evolved forms life seems to be guided by a kind of intuition and creates not piece by piece (as would a craftsman) but rather by acts of "organization", each global and moulding something as a whole.

5. The knowledge and action of the psychic force find their supreme paradigm in the knowing and acting of God.






Chapter I


DEEP WITHIN THE PHYSICAL BODY OF EACH LIVING PERSON A PSYCHIC FORCE ORGANIZES MATTER AND AT TIMES TRANSFORMS IT



  1. The phenomena of life

seem to be promoted and regulated

by an autonomous and creative

psychic principle of which

the action can be defined as "ideoplasty":

an idea moulds matter

in a direct and immediate manner.

One may assert that every phenomenon of life is underlain by an ideoplasty. What does that mean?

Historically, the first to speak of ideoplasty was Durand de Gros in 1860, who used the term to signify what seems to be the essential character of suggestionability: impression of ideas by hypnosis on a well prepared field. Rather different is the meaning that Ochorowitz attributed to the term in 1884, when he called ideoplasty "the physiological realization of an idea".

To give the concept its most ample development, it is as well to bear in mind that ideoplasty is a term made up of two Greek words; éidos, image idea, and plàssein, to mould.

Hence: the idea moulds matter. It gives form and structure to it. It forms it in a direct and immediate manner. Not like an artisan, who formulates a project and then procures the necessary tools for himself, eventually proceeding with a series of partial acts, each one of which prepares the next.

Nothing of all this, but "said and done": rather "thought and done"!

In the limit, the idea creates matter: it brings it into being from nothing, as it were. It is what happens in the processes of materialization.

Before the phenomenon of materialization was studied by the parapsychologists of our own days, it was studied (and also far better) by the metapsychists of the nineteenth century and the beginning of the twentieth.

When this phenomenon arrives at its fullest implementation, we are faced with an extraordinary, incredible and yet well ascertained fact. In the course of a mediumistic seance, though not beyond the limits of its duration, from the physical body of the medium there emerges a fluid, a gelatinous and at times slightly luminous substance that to the touch communicates a sensation sometimes of cold, at times also of viscosity or of a filamentous substance similar to a spider’s web. This substance, which at first seems as if evanescent, can acquire ever greater consistency and eventually bring into being a phantom, i. e, a complete human form: and not only complete, but warm, vital, palpitating like the body of a human being very much alive.

It is a human form that at times even speaks and replies to questions. And one can not only touch it, but also note that it expires carbon dioxide when it breathes. And it can be photographed.

Plaster casts may be made, its fingerprints can be taken and may be found to be perfectly equal to those the deceased had in life. The cast remains closed, because the hand dematerializes within it. And in the end the entire character dematerializes, but not before having left the signs, the evidence that in certain cases renders possible a true and full identification.

The maximum is what I have just described; but there is also an entire range of weaker, partial and imperfect exteriorizations. And, in any case, there is a moulding action that the psyche already performs within the body. And it already connotes itself as Ideoplasty. To all appearances, the phenomena of life are promoted and regulated by an active, creative and autonomous psychic force.

Man seems to be a psychic being par excellence; but a certain psychicness, though of a different level, can be found also in animals, while a careful consideration of the way of being of plants induces various scholars to speak of psychicness also in relation to the vegetal world.

According to this more extended conception of psychicness, this psychic force can be conceived as something that, albeit to different degrees, underlies the life of plants, animals and man, organizing all that is physical in them, though without identifying itself with the physical. Inasmuch as it is clearly distinguished from the physical, the psychic principle may even live by itself and, consequently, can survive the disintegration of the body, as we shall see at the proper time and place.

In all this ambit the reality of a psychic force that organizes the life phenomena no longer seems a reality to be supposed, deduced or inferred, but a fact of experience.


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