Evidence that spirits exist
The reliable testimonies on the existence of entities that are not part of the physical dimension in which our body lives, but which can occasionally interfere with it, are really a lot, and the specialized literature shows a vast and articulated material. There are, for example, historical cases and well-documented current cases of poltergeist phenomena and so-called infestations (for an in-depth investigation, see the volume Poltergeists by A. Gauld & A. D. Cornell, White Crow Books, 2017), in addition to the extensive case series of mediumistic phenomena, some of which have also been mentioned on this site. The generic term of spirits, to indicate these sometimes really strange entities, was taken from common usage, but its meaning only partly corresponds with what is considered the spiritual counterpart of the conscious Ego by those who recognize its existence. Obviously, not everyone will agree with me about the existence of spirits (and the spirit): there are those who doubt the documented facts and the related testimonies (often without even studying the reports of the investigated cases), and those who – while admitting the reality of the facts – try to explain them with some alternative hypothesis, without resorting to spirits.
The conscious Ego of a human being, when it is able to focus its attention and consciousness on the dynamics of inner life, becomes a witness both to the psychic events that involve it, and – under certain circumstances – to the products deriving from a creative faculty, the origin of which remains as mysterious for it as the human psyche. This enigma has been, so to speak, bypassed, by resorting to the so-called unconscious (in some cases also defined as the unconscious psyche), to identify the creative function to which the higher functions of the human mind are to be attributed. But since the origin of the psychic instances, from the noblest to the less evolved, remains obscure for us, by extension the unconscious psyche has become the Pandora's box from which every psychic event springs out: wickedness and stupidity, as well as the most sublime feelings and genius.
Alfredo Ferraro's investigations and testimonies
To give an idea of the relationship between the conscious Ego and its spirit already in the course of human life, I want to mention the case of Professor X, defined as extraordinary by Alfredo Ferraro, who reports it on page 410 of his book Testimonianza sulla medianità (Testimony on Mediumship – MEB, 1996). But first I would like to give some information on the author, one of the most attentive and reliable Italian researchers of mediumistic and paranormal phenomena, that he always investigated in first person. Ferraro (1916–2011), after graduating in physics at Bologna University, worked at Rai (Italian RadioTelevision) as a technical manager specialized in telecommunications. He wrote some books on radio and television, and a Radio Encyclopedia. After some experiences that stimulated his interest and curiosity in his youth, since 1973 he began to study assiduously the mediumistic phenomena, first experimenting with some sensitive ladies in Genoa, and, from 1974, participating in the Cerchio Firenze 77 séances with the medium Roberto Setti (1930–1984), up to the death of the latter, and then coming into contact with all the main Italian mediumistic circles: the Ifior Circle in Genoa, the Astorga Circle in Palermo, the Essene Circle in Rome. He also participated in single sittings with the mediums Demofilo Fidani (1914-1994) in Rome and Roberto Buscaioli (1930?-2008) in Ravenna.
A cautious, resolute and diligent researcher, Ferraro committed himself to faithfully witness what he saw, perceived and heard, as well as patiently and persistently conducting the sometimes complex investigations necessary to verify the various cases of identification in which he was involved by the communicating entities. While repeatedly stating, and almost taking for granted, that neither his testimonies nor his deductions could be considered as a scientific proof of the existence of spirits or the survival of the conscious Ego in the afterlife, Ferraro pointed out that his path as a researcher had convinced him – on a personal level – of the existence of a design aimed at giving a particular direction and meaning to his human adventure. After writing some books on his field research, he reworked the collected material in two fundamental texts: Testimonianza sulla parapsicologia (Testimony on Parapsychology – MEB, 1993), and the aforementioned Testimonianza sulla medianità. Later he also wrote Il problema di vivere il mistero. Accettare o ricusare la parapsicologia? (The Problem of Living the Mystery. Accept or reject parapsychology? – Centro Studi Parapsicologia, 2000), Parapsicologia e... spiritismo. Testimonianze incredibili sulla medianità (Parapsychology and... Spiritism. Incredible testimonies on mediumship – L'Età dell'Acquario, 2004), and the memoir L'enigma della creatività (The Enigma of Creativity – Erga, 2001).
In the years 1984 and 1985 the Essene Circle in Rome had received an amount of communications, which seemed to be real lessons of a high philosophical level. The material was considered abnormal by the circle members (whose medium worked through incorporation or by rapid selection of the letters on the board) because it was not preceded or followed by any comments by the guides, who usually intervened actively to clarify and deepen the content of communications. In this case, instead, it was as if the text was read by a book, with a firm and stentorian voice, but without any dialogue with the sitters. The concepts expressed were difficult to follow and understand, notwithstanding the good cultural level of the circle members, who believed that the communicating entity – certainly evolved – could not have been identified by them, although the guide called Giullare (the Jester) had suggested its name (which Ferraro does not reveal, for the reasons that will be explained, limiting himself to calling it Professor X).
On page 44 of the book Manifestazioni e messaggi dall'aldilà, by the Essene Circle (Manifestations and messages from the beyond – Edizioni Mediterranee), in the 1990 edition, the name indicated by Giullare for the entity in question is revealed: Mediator. Asked for some information on the reason for this name, Giullare replied that the entity was «a mediator between yours and another dimension, a link between two types of teaching: the earthly one and the one that continues after the passage called death». Mediator was considered as a master by the members of the circle, and his teachings occupy over 60 pages of the cited book, in which we find written (page 43): «...we coul deduce that it was an autonomous intelligence from the quality of the concepts expressed, which were not easy and quick to understand even for the most gifted among us in the field of philosophical reasoning. Regarding the complexity of the exposition, we were repeatedly told that it was, in a certain sense, intended, both to stimulate and force us to reflect on what was said, and because that way of expressing itself was the Mediator's own in its earthly life».
After reiterating how, in mediumistic casuistry, it is very rare that the identification of high level entities can be achieved, the book editors noted that «...if every rule has its exception... regarding Mediator this exception has occurred. We came to its identification thanks to some indications obtained from the guides... and some coincidences». Some members of the circle had in fact made Mediator's communications read to Amedeo Rotondi (1908-1999) – owner of the well-known Bookshop of Occasions still existing in Rome, in Via Merulana – who, although not a member of the circle, was a passionate scholar of spirituality and esotericism. Rotondi said that those lessons impressively reminded him of the style of his former philosophy teacher, Professor Roberto Giordani, whom he had not seen for 60 years. At the time of the facts, in the second half of the 1980s, Rotondi failed to find – in his well-stocked bookstore – any text by his former master, but after a while he came into possession of an article by Giordani published on an old magazine, and had it read by his friends of the Essene Circle, who were stunned by the striking similarity of style in both concepts and terms. Later the guides of the circle, urged by the sitters, confirmed the identity of Mediator.
A few months later the guides themselves asked the circle members to invite Amedeo Rotondi to attend a sitting as a guest. On that occasion Mediator, who had not manifested itself for a few sittings, spoke directly – something he had never done before – to his ancient pupil with these words: «Ideally we embrace the son Amedeo whose work we follow...». Some expressions of sympathy and affection followed. Finally Amedeo Rotondi, after doing some research on his own, asked to add to the book's paragraph dedicated to Mediator this brief note (reported on page 44) on Professor Giordani: «Professor Roberto Giordani, of whom I retain an affectionate memory as a teacher and also as a friend, was born in a village in the Aniene valley, Arsoli, at the beginning of the century. Philosopher, of religious non-conformist sentiments, he lived in Rome in S. Giovanni neighborhood until his death in the 1960s. He had a little controversy with the well-known philosopher Ugo Spirito. In this regard I keep an article by Professor Giordani which, some time ago, I handed as a photocopy to the Essene Circle's director. When I attended the séances I felt great joy in hearing Professor Giordani's voice...».
Professor Giordani was alive and kicking
The sittings continued in the belief that Mediator was indeed the spirit of professor Giordani, considered passed away. But, as Ferraro told, a copy of the teachings received from Mediator was given to a priest, a friend of one of the circle's members: on hearing that the professor was considered dead, the priest was stunned, since he knew him well and knew that he was still alive and spry, although in old age (almost 90). The limited age difference between Giordani and Rotondi (less than ten years) was not such as to invalidate the teacher-pupil relationship, given that Giordani began his university teaching career when he was still young. When the priest, in agreement with Rotondi, contacted professor Giordani to tell him all the weird story, the professor was really taken aback, because his conscious Ego had not been involved in any way in those events. Furthermore, in 1954 Giordani had published a two-volume philophophical work, Il transistenzialismo (Edizioni del Fuoco) – essentially a project to overcome Hegelian idealism and existentialist pessimism – whose third part of the first volume rather faithfully reflected the themes of the communications received from Mediator through the medium. But there was more (and this Ferraro could not write for the reasons that we will see): in 1948 Giordani had published another philosophical essay entitled, look at the coincidence, The Mediator (Il Mediatore – Ed. Anoica).
Through his friend the priest, Ferraro came into contact with Professor Giordani, with whom he had a cordial exchange, even though Giordani remained (understandably) perplexed about the mediumistic communications. The circle's members subsequently commissioned Ferraro to test the ground on the possibility of publishing the case (as it was later done in 1990), possibly with a comparison between mediumistic communications and the text taken from Giordani's book, and – if possible – a comment by the professor himself. Ferraro wrote some letters to Giordani, who always replied verbally (by phone) with correctness and cordiality, in terms that Ferraro interpreted as not opposed to disclosing the case, as long as he (Giordani) was not involved. Around 1990 an extraordinary sitting was also held to ask the guides (at last!) why it had not been revealed that the entity Mediator was connected to a living person. The guide Alexander replied in these terms: «...first of all, I tell you the reasons why we did not inform you that the Master who for a long time manifested himself and taught you many things, was alive, that is, still incarnate. There are some reasons we can define technical; if you were made aware of this, special conditions would have been created on a psychological level. Many of you would have worked to trace this high Entity that still dwells in the human matrix, and this would compromise the continuation of its interventions. (Turned to Ferraro) You understand me, don't you, friend Alfredo? Furthermore, you would not have been sufficiently serene and some of you would have had a non-positive internal reaction and, lastly, we wanted to complete this design so that those who can... in a more or less near future, may use this event both for cognitive and moral purposes».
It seems to me that the reasons given by Alexander were a little far-fetched, however in relation to the disclosure of the material the guide expressed himself as follows: «...the last word is up to the embodied being. Let me explain: you cannot use this event, this phenomenon, if it pleases you to call it so, if the Master himself, that is Professor Giordani, does not fully agree, as he has always been unaware, on a rational level, of what happened. We expected that, once he became aware of this, he would react positively, as indeed he did... but from here to propagate this fact... we cannot give you full consent. Do you understand me?». I will return later to these words of the guide because they are very important to clarify the relationship between the conscious Ego and the spirit. The fact remains that this is a completely unsatisfactory argument, about which Ferraro himself was puzzled. In fact, the book of the Essene Circle had already been published, and before publication the minutes of the communications had been read to the guides, who approved them, without making any mention of the fact that Mediator was associated with a living person even when it was evident that the circle members believed that professor Giordani was dead.
The lawyer's letter
Ferraro had arranged, through his friend the priest, a meeting between the circle's members and professor Giordani, at the latter's home. When he asked the guide Alexander if this meeting would be useful, he got this answer: «Essentially it is useful, but not for the development of the problem... your interview can be very useful as you could begin to prepare the Master psychologically. We continue to define him so, because he is indeed a Master. He is a very evolved entity». On meeting after sixty years, Giordani and Rotondi exchanged an affectionate and moving embrace. The talk began serenely, but then some of the professor's family saw an opportunity for the editorial relaunch of his work (a task which, according to Ferraro, showed many difficulties) and tried to take advantage of this opportunity. Thus the meeting ended in a stalemate, even if Giordani acknowledged that the elaboration of his thought had always occurred in conditions of particular inspiration (something that happens to many thinkers). However, even a subsequent phone contact by Ferraro brought no results.
Finally, Ferraro, the Essene Circle, the publisher and the printer of the book Manifestations and Messages from the Beyond, received from a lawyer the following letter dated October 23, 1992: «Professor Giordani has given me the assignment to appeal the competent judicial offices to protect his rights in relation to the unlawful reproduction by servile imitation with apocryphal alterations on the volume (Manifestations and Messages from the Beyond)... of a part... of his own work (Il transistenzialismo). Without prejudice to the aspects of criminal relevance of plagiarism and the context in which said crime occurred and perpetuated, Professor Giordani invites you to immediately take back and withdraw from the trade all the copies still in distribution of the aforementioned volume, and warns you against publishing another volume in which the already occurred violation were repeated...». Essentially, the Essene Circle was accused of having slavishly copied some chapters of Giordani's book, while making arbitrary changes. It was for this reason that Ferraro too decided to omit from his book any reference to Giordani and his works.
As it is well understandable, Ferraro was much surprised at the fact that a personality considered by the guides as a high entity had then behaved in a rather petty way, so much so that he wrote in no uncertain terms: «I can say that the position taken by Professor X, plagiarized so as to go down so low, is a glaring example of human stupidity and great ignorance... I was struck by the fact that a person preached by the guides as at the peak of spiritual evolution may have fallen so much. I was told (by the guides) that, when the spirit is still wrapped in the tangle of matter, it is exposed to every risk, regardless of its evolutionary state». Once again, one gets the impression that the communicating entities try to get away for the skin of their teeth.
A bit of clarity
Ferraro wrote that during a sitting Alexander was asked if the messages received would faithfully reflect the thought contained in Giordani's work, or if communications involved evolution, resulting more complete than the writings of the past. The guide replied: «We would prefer that you find out about it and you will undoubtedly find a way... The moment will come when you will be able to compare and it will be very interesting». Ferraro then added, in a note (page 413): «I personally proceeded to a direct comparison between the text of Professor X and the mediumistic messages and, even disregarding the only partial reproduction of his work, I noticed cleverly operated retouches, essential to the adaptation of that text for the exposition of the same in a mediumistic key». The book that Ferraro compared with the mediumistic messages should be the first volume, part three, of Il transistenzialismo. I don't have that text, but I've got a copy of The Mediator (whose title interests me for obvious reasons) and checked its contents: while dealing – at least in part – with the same themes attributed to the communicating entity in the Essene Circle's book, Giordani's volume is broader, more articulated and complex, and the text is not directly coincident.
The time has come to try to shed light on the persons and entities (or spirits if you prefer) involved in this story. In order of time, we have first of all Professor Giordani, whose conscious Ego engages the intellect in a twenty-year activity of thought, reflection, meditation and elaboration, through which a philosophical structure is conceived, at first exposed in some books and articles, published between 1945 and 1953, and then synthesized and reformulated in a larger – but not well organized – work published in 1954: Il transistenzialismo, precisely. Between 1984 and 1985 the medium of the Essene Crcle communicates by voice (through incorporation) a series of messages from an entity called Mediator, which are published in 1990 in a book by Edizioni Mediterranee (Manifestazioni e messaggi dall'aldilà), of which occupy pages 125 to 188. More communications by the same entity were published in a second volume (pages 155-159) by the Essene Circle: Nuove Manifestazioni Medianiche (edited by Natalino Tulli, Mediterranee, 1995).
In 1992 Professor Giordani, having learned of the matter, on his own initiative or pushed by others, turns to a lawyer, because he believes that the medium has plagiarized – in one way or another – part of the content of his book, on which he retains the copyright. Therefore he recognizes a substantial coherence (the lawyer even speaks of reproduction through servile imitation) between his own thought and the mediumistic communications. On the other hand, the medium – who is not conscious during his incorporation trance – claims to have never known anything about the existence of the professor or his work, nor to have ever read one of his books: in fact, Giordani is not a famous author, and his works are known only in the academic philosophical field. Someone may not believe to the medium, but for a lot of reasons both Ferraro and the other members of the circle are certain that he could not lie or simulate (and I too agree). As for unconscious recollections, telepathy, reading of closed books and other paranormal forms of information acquisition, we will talk about it shortly.
We should remember that on the genesis of the psychic processes that lead to the elaboration of a novel or a philosophical essay we do not have sufficient knowledge. In ancient times it was believed that inspiration was a sort of mediumistic state that allowed one to come into contact with a semi-divine entity (the muse), which in a certain sense dictated the work. Mental states of concentration, reflection and reasoned meditation on certain themes can be considered as an attenuated and conscious form of mediumistic trance, through which the mind processes the psychic material with a greater involvement of the conscious Ego, and in a long time. In the true mediumistic trance, instead, the psychic material is acquired directly and rapidly, in the form of an already elaborated thought, but almost always without the participation of the conscious Ego of the instrument (the medium). In both cases the material received comes from the same origin: the psychic dimension.
The psychic material had already been consciously developed by professor Giordani certainly before 1954, and in any case it had also been fixed in some of his books. In 1984 very similar material is taken up by the cosmic archives (such as those I attributed to Human Mind Inc.!) and communicated by an embodied voice, which one of the guides suggests to call Mediator, without revealing that this is the title of a book by Giordani, published in 1948. In the second half of the last century a considerable amount of psychic material of philosophical, spiritual and metaphysical subject was communicated through mediumistic messages or so-called channeling processes (automatic writing or simple dictation in a semitrance state). In addition to the Essene Circle, we can recall the copious mediumistic production of Cerchio Firenze 77 or the Entity A in Naples (through medium Corrado Piancastelli). Regardless of the consistency and quality of the reasoning (which, on the basis of the transcribed records, often leaves something to be desired from a logical and cognitive point of view), the elements that most capture the attention of those interested in psychic phenomena reside, beyond the content of the messages themselves, in the personality of the entities and in the powers that allow them to perform authentic little wonders.
The effects produced by the guide entities
Most of those who participated in these mediumistic sessions testify to the particular atmosphere that was created during the interventions of the guide entities: feelings of peace, serenity and trust were associated with emotional states of sweet pathos, generated by the sensation of feeling loved. Some have spoken of an atmosphere saturated with vibrations of sympathy and love, sometimes pervaded with sacredness. In some mediumistic circles, in particular the Cerchio Firenze 77, an intense scent of flowers was associated to the presence of certain guides (there called masters), different and characteristic for each entity, which often remained on the sitters and on their clothes for a few days after the séance. Moreover, both in the Essene Circle and in the Cerchio Firenze 77, the mediumistic messages of intellectual content alternated with apport phenomena of remarkable importance, for the richness of details that it was possible to observe, document and photograph. Particularly interesting is also the luminous energy component associated with the materialization of the apports. I will not dwell further on these phenomena, in relation to which the books published by Essene Circle and Cerchio Firenze 77 show an abundant documentation. I am only interested in highlighting that, in the face of phenomena that imply powers defined by us as magical, it is understandable that attention is also paid to the personality of the entities and to the content of their messages or teachings.
However, in comparing philosophical-spiritual communications coming from different entities, through different mediums, some analogies are found, but also substantial differences. The same thing happens when we compare philosophical systems or speculations on religious topics generated through human intellectual activity: they are still psychic products that, escaping the possibility of control and verification offered by objective physical reality, can affirm anything that is logically (and sometimes not logically) sustainable. Human beings who listen to or read these communications and teachings, according to their sensitivity, their intellectual orientation and their culture, can tune in preferentially with this or that entity. It should also be noted that in the case of entities that communicate for long periods (sometimes of the order of decades), the tone and content of the initial messages can be significantly different from the final ones. Some entities declare, very correctly and reasonably, that their messages have no pretension of teaching or revealing the truth, but are only a stimulus to humans so that each of us seeks the truth inside him/herself.
However, it must be acknowledged that spirits, or at least some of them, have knowledge of operational skills, I do not say superior to human ones, but certainly of a different quality, which allows them to carry out complex operations on matter – such as dematerialisation and materialization – which completely escape, at least until today, our cognitive and operational abilities. On the other hand, sometimes one gets the impression that they are poorly informed – or have a naive vision – about our technological and scientific progress, or even about our historical knowledge. But this may depend on the fact that the entities draw their linguistic expressive abilities, and perhaps even their knowledge of our world, from the psyche of the medium and the other sitters. In any case, the emotional impact exerted on humans by the prodigies I have mentioned causes almost always a relationship of reverential deference towards the intellectual communications of the entities.
The archives of the unconscious
The psychic creations of the human intellect are attributed, in our culture, to unconscious mental processes whose results become conscious, without being able to better define this function that is in any case included in the sphere of normal brain activity. But that the brain has the ability to connect, as well as processing, has now been recognized by many studies in the field of parapsychology related to activities (such as telepathy, clairvoyance and precognition) for which the limits imposed by the normal space-time dimensions are transcended. The unconscious can therefore be imagined as an immense virtual archive that contains not only all the psychic experiences already consciously acquired by humans, but also those that can potentially become conscious in the future. The thinking activity, with its modes of attention, concentration, constant commitment and conscious elaboration, then becomes a form of mediumistic access to the archives of the unconscious.
But, apparently, the spirits too have access to those archives, since all the material that is transmitted to us through the mediums is either directly taken from the archives, or is an elaboration of memories, thoughts and other psychic experiences recorded in the archives, which contain all the human psychism: both what has already been consciously experienced and – in a potential state – what can be experienced. In this way, it seems to me, one can explain the fact that the thought transmitted verbally by a spirit entity that calls itself Mediator shows many analogies with the thought written down and published a few decades earlier by a human being, professor Roberto Giordani. Obviously, as far as our world is concerned, in relation to the temporal genesis of the work and the conscious intellectual commitment, copyright belongs to Giordani! But, as we are dealing with psychic material, Giordani also did nothing but extract from the unconscious something that was already there in a raw form. We can make a comparison: the raw psychic material contained in the unconscious in the potential state is like the mother rock that contains a metallic mineral, while the psychic material consciously processed by human intellect is like the metal extracted from its mother rock and refined. It remains to understand why the psychic material stored in the unconscious is considered so important.
The conscious Ego and its spirit
Throughout every section of this site the conscious Ego has always been considered as the fundamental reference nucleus of our life and individual human experience. The psychic material is the object of the experience of the conscious Ego, which involves the Ego to the point that it completely identifies with its own psychic experiences. Ultimately, the point of view from which we start is that referred to our human condition. But the communicating entities – in their messages considered to be of high intellectual content – tell us, almost unanimously, another story: in another dimension, defined as transcendent, ethereal or spiritual, there are entities that are not subject to time, therefore eternal or anyway immortal, which perform cycles of experiences in one or another of the worlds of this or another universe, to increase their knowledge and acquire a higher level of consciousness: in a word, to evolve. These entities are the spirits, and the experience of each spirit consists in incarnating – at least in this world – in a human being. We are also told that a spirit completes its path through a series of reincarnations in a world (like our Earth), and that it remembers all the conscious experiences when it returns to the state of disembodied spirit, while the conscious Ego of a human does not remember – as a rule – its previous lives.
If things are in these terms, in the course of human life our interest shifts, of course, over the relationship between the conscious Ego and its spirit or, if you prefer, between the spirit and the conscious Ego of its current incarnation. However what we are self-conscious of, in our human condition, is the Ego, while the spirit is usually unconscious. As I have repeatedly pointed out, what the Ego has direct conscious experience of is the psyche, and our psychic experiences are determined by the natural needs of our body, by the programs transmitted to us by the socio-cultural environment in which we live and, in some measure, by the instances originating from our spirit, when they reach our conscious Ego. We would then be interested in knowing how, as a conscious Ego, we can get in touch, communicate and collaborate with our spirit, what is its program, what interests it, and above all what will happen to our conscious Ego at the death of the body. And here things get complicated, because the various mediumistic communications actually are, on this topic, neither clear nor coherent, and often make confusion between the state of consciousness of the spirit and that of the Ego, which, evidently, are quite distinct. In addition, a guide spirit is sometimes mentioned, distinct from our spirit, which also may exert its influence on the conscious Ego. To say nothing of the fact that even some psychic instances involving the conscious Ego could be determined by spirit entities of various kinds, other than our spirit. In short, from entities as evolved as those which communicated in the aforementioned mediumistic circles were reputed, we could expect greater clarity.
In any case, the interest that the conscious Ego feels in relation to its own human experience as well as in its own destiny at the end of this life, is a fact. Not everyone accepts the transitory and temporary aspect of human life calmly and passively, even if one can be serene with respect to death. And therefore, since the entities that have manifested themselves in these mediumistic séances have proven to be able to perform prodigies, and have always interacted in a loving and understanding way with the sitters, without imposing dogmatically anything – rather inviting the interlocutors to autonomously elaborate the topics dealt with and to seek the most satisfying answers by themselves – it is understandable and reasonable that their messages and teachings are carefully evaluated. In the next blog I will examine what I think are the least convincing aspects of these communications, but now, to conclude, I would like to deepen the theme of the relationship between the Ego and its spirit.
As I said, in the course of human life the conscious Ego experiences psychic tunings of all kinds, in which it is involved, and normally it completely identifies with the psyche. From the point of view of the spirit – as shown to us in most of mediumistic messages – the experience of our conscious Ego is illusory, because it is limited in time and because it is aleatory, subject to the sensory and mental limits of the human body, which give a false perception of reality. The only true reality would be that to which we have access in the spirit dimension, if we are sufficiently evolved, once we have gone through the transformative crisis of death, which could be defined as a metamorphosis of transition from the state of conscious Ego (bound to the body's and brain's functioning) to that of the spirit. But, of course, as long as we live this human life we experience our reality – even with all its limitations and defects – and not that of the spirit, and it seems reasonable to ask ourselves why the spirit wants to experience this reality (considered illusory) and in what relation it is with the conscious Ego. Therefore there must be the possibility and the will, on both sides – the conscious Ego and the spirit – to establish a fair and collaborative dialogue, with equal dignity, so that each party can become aware and take into account the needs of the other: let us not forget that it is the conscious Ego that has to endure all the difficulties and overcome the obstacles of life.
The search for a contact between the conscious Ego and its spirit can be compared to the construction of a bridge connecting two lands separated by the sea, or a tunnel under a mountain. Work must proceed on both sides until the conjunction occurs. The spirit, even with all its limitations, will be able to help the conscious Ego both in facing the difficulties of life and (and this seems to me the most important aspect) in freeing itself from the subjection to psychic conflicts, while the Ego will be able to collaborate more effectively with the spirit in the search for those experiences that the spirit considers necessary for its own evolution. But above all a harmony is created, even before death, between the consciousness of the Ego – linked to the brain functioning – and that of the spirit, free from the conditioning of corporeality. The Ego, while maintaining its own consciousness, feels freer from the conditionings and needs imposed by human life, and can pass through the time that remains to live in a state of serenity and interest, calmly and confidently waiting for the event of death.