The crisis of death (translated) E-Book

Ernesto Bozzano

• Herausgeber: anna ruggieri
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2021

Beschreibung

- This edition is unique;
- The translation is completely original and was carried out for the Ale. Mar. SAS;
- All rights reserved.

In this text the author devotes himself in depth to the investigation of the main collections of "transcendental revelations", applying to them the scientific processes of comparative analysis and convergence of evidence, obtaining results that are as unexpected as they are important. In fact, from the investigations undertaken it emerges the proof that the copious information obtained through mediumship about the spiritual environment and existence, agree admirably with each other as far as the general information is concerned, which is also the only information required to conclude in favour of the extrinsic genesis of the revelations under examination, since the apparent discrepancies of secondary order, as found in the revelations themselves, clearly derive from multiple causes clearly discernible and fully justifiable. It should be emphasised, in this regard, that certain categories of such alleged discrepancies contribute effectively to providing a clear synthetic vision of the ways in which spiritual existence is expressed, since they appear to be determined by the psychic conditions particular to each individual personality of the deceased communicant. A compelling and utterly unique work.

Leseprobe

INDEX

INTRODUCTION

CASE STUDIES AND COMMENTS

CONCLUSIONS

Biographical notes on Ernesto Bozzano

The crisis of death

Ernesto Bozzano

Edition and translation 2021 Ale. Mar.

All rights reserved

INTRODUCTION

As I have already stated several times, for some years now I have been devoting myself to the investigation of the main collections of "transcendental revelations", applying to them the scientific processes of comparative analysis and convergence of evidence, obtaining results as unexpected as they are important. In fact, from the investigations undertaken it emerges the proof that the copious information obtained through mediumship concerning the spiritual environment and existence, agree admirably with each other as far as the general information is concerned, which is also the only information required in order to conclude in favour of the extrinsic genesis of the revelations under examination, since the apparent discrepancies of a secondary order, as found in the revelations themselves, clearly derive from multiple causes that are clearly discernible and fully justifiable. I would add in this regard that certain categories of such alleged discrepancies contribute effectively to providing a clear synthetic vision of the ways in which spiritual existence is expressed, since they appear to be determined by the psychic conditions particular to each individual personality of the deceased communicant. Having said this, I feel it necessary to insist on the fact that if I persevere in dealing with a subject condemned to ostracism by science, this is due to the circumstance that thanks to my laborious research, I have acquired the certainty that in the not too distant future the metapsychic section of the "transcendental revelations" will acquire a great scientific value, and consequently will constitute the most important branch of the metapsychic disciplines. What is the point, then, if this branch is now repudiated by the strictly scientifically oriented metapsychicists, and is totally neglected by a large part of the same spirits, among whom, some years ago, I was myself? I recognise that it could not have been otherwise, for it is in accordance with the natural evolution of metapsychic research that it began by investigating supernormal manifestations of a predominantly physical nature, and then turned to manifestations of a predominantly intelligent nature, in which there were verifiable details of personal identification of the communicating dead. It follows that only when scientific certainty has been achieved regarding the extrinsic genesis of the most interesting part of metapsychic phenomenology, only then will the great scientific, moral, and social value of systematically investigated transcendental revelations be understood, and they will rapidly take their place of honour in the classification of metapsychic manifestations. However, the dawn of such a day has not yet dawned; which does not prevent an isolated investigator from anticipating the times, so as to form, on the basis of the facts, a precise opinion on the subject; in which case, and for the benefit of all, he is bound in conscience to have the courage of his own opinion even if the immature times expose him to more or less severe criticism. Well, I feel this courage: I have changed my opinion on the technical value implicit in collections of 'transcendental revelations', and I do not hesitate for a moment to declare it. I am encouraged by the example of eminent scholars who have not hesitated to publish similar statements. Professor Oliver Lodge has this to say on the subject: "These are the so-called 'unverifiable revelations,' for it is not possible to establish investigations for their verification, as is the case with information concerning personal details or worldly affairs.... However, I am inclined to believe, along with an ever-growing number of other investigators, that the time is ripe for the systematic collection and discussion of metapsychic material of an "unverifiable" nature; material that lends itself to being investigated and controlled on the basis of its intrinsic consistency, which confers on it a considerable degree of probability, in the same way as the narratives of African explorers lend themselves to being analysed and controlled on the basis of their concordances... I recall that from a philosophical point of view, it was observed that everything contributes to the presumption that, in the final analysis, the real test of survival will depend on the study and comparison of these 'narratives of spiritual explorers', rather than on evidence derived from personal accounts of past events, about which - until the nature of memory is fully explored - it is always possible to conjecture that all the past is potentially accessible to the supernormal faculties of human subconsciousness...., although I do not consider rational the hypothesis of the existence of an impersonal memory...' (Raymond, p. 347-348). (Raymond, p. 347-348) (1). (1) Oliver Lodge, Raymond, or Life after Death, (with examples on the evidence for the survival of memory and affection after death. Pria ed., London, 1916, pp. XI-403, in 8°. Professor Hyslop, too, observes of the publication of two such collections: 'There is nothing impossible in the details contained in these recollections.... It is the custom of most people to ridicule the conception of a spiritual environment such as is implied in such messages; but these gentlemen who dispense ridicule so lightly do not think that in so doing they presume to know the whole truth about the spiritual world.... I do not pronounce myself for one side or the other; but I declare that I have no objection to the existence of a spiritual environment such as that described, even if it appears more absurd than our earthly environment. I cannot understand why it is demanded that the spiritual world should be more ideal than ours. Both worlds are the work of the same Author, whether he is called Matter or God. No one can affirm or deny a priori. The denial or ridicule of "transcendental revelations" is tantamount to knowing the truth about the spiritual world with certain knowledge, and this is a presumption unworthy of a reasonable sceptic.... In short, books such as this are important, because they give us a first idea of the spiritual world, and thus give us a first opportunity of comparing the details contained in the various revelations obtained... Now, in our case it is found that the information given in these messages by the communicating personality agrees with that given through mediums who were not religious, and did not have the culture and intelligence of this medium..." (American Journ, of the S. P. R. , 1914, p. 235-7). "I would add that there is a way of checking claims to spiritual existence; and this apart from the indirect evidence obtained by personal identification of the communicating spirit; and this means consists in experimenting with a suitable number of mediums, and then comparing the results, after gathering the necessary information as to the special culture of each medium on the subject. If it should be found that one of the mediums used was absolutely ignorant of the spiritualist theories (thus excluding the hypothesis of a subconscious collaboration), then it will be necessary to experiment with other mediums in order to obtain information on the same subject; and so on, without intercommunication between them. It is clear that in such circumstances, a concordance of fundamental information, repeated with a hundred different subjects, would go a long way towards demonstrating the real existence of a spiritual world analogous to the revealed one...". (Ibid., 1914, p. 462-463). These are the opinions of two eminent men of science on the theoretical value implicit in collections of 'transcendental revelations'. I observe that the method of investigation proposed by Professor Hyslop is identical with the one I have adopted. He proposes, in fact, to experiment with several mediums, ignorant of spiritist doctrines, in order to compare their results. This is theoretically possible, but practically difficult, as it is seldom that a single investigator should be able to dispose of so many mediums as to carry out such a formidable undertaking. It was, therefore, more practical to take advantage of the immense material accumulated in recent years concerning transcendental revelations, to undertake a severe selection of it, to classify it, analyse it, compare it, taking care to obtain information as to the special knowledge of each medium in regard to spiritist doctrines. This was the task which I had proposed to myself by my laborious investigations, to which I had already devoted several years of work. But having observed that the amount of material collected, and in part commented upon, assumed such proportions as to prevent its being published in print, I thought it advisable to confine myself to an essay of the results obtained by setting forth an adequate number of "transcendental messages" concerning the impressions experienced at the moment of their entrance into the spiritual world by the personalities of the deceased communicants; but at the same time taking care to warn that such a section of the messages in question, although theoretically interesting and suggestive, was not precisely the most effective for the demonstration of the thesis supported here, which is that of the concordances existing between the information provided by the deceased on spiritual existence; And it is not the most effective in this sense, since it is merely an initial section of the theme, a section in which episodes are expounded around which the effects of the "law of affinity" are exercised in full efficiency, it follows that every disembodied spirit is necessarily drawn to gravitate towards that spiritual state which is identified with the degree of psychic evolution attained as a consequence of the transit of incarnated existence; which cannot result in very considerable differences in the narratives that reach us from the deceased concerning their first entry into a spiritual environment. However, it will be seen that such discrepancies occur only in secondary details, both personal and environmental, but never in the corresponding general conditions. Before proceeding into the subject, I have one statement to make, in order to forestall a question which will most probably arise in the minds of the readers; and this statement concerns the fact that all the episodes which I shall mention of deceased persons who relate the events of their entrance into a spiritual environment are taken from collections of "transcendental revelations" published in England and the United States. Readers will ask: "Why this purely Anglo-Saxon exclusivism?". I answer that the reason is one, and literally peremptory: neither in France nor in Germany, nor in Italy, Spain and Portugal are there any collections of "transcendental revelations" in the form of treatises, or continuous narratives, organic, divided into chapters, and dictated by a single mediumistic personality, and validated by excellent evidence of identification of the communicating dead; while in the few collections that were published in the countries mentioned, collections consisting of short messages obtained by the system of interrogation addressed to a multitude of "spirits", there are no episodes concerning the crisis of death, with the exception of the well-known book by Allan Kardec: Ciel et Enfer, in which three or four very short episodes of this kind can be found, but even though these episodes show some fundamental similarities with the narratives of the other communicating spirits, they appear too general and vague to be taken into account in a comparative analysis. This being the case, it is clear that if the Anglo-Saxon peoples are the only ones so far to show an appreciation of the great theoretical and practical value of "transcendental revelations", while at the same time they are the only ones to devote themselves to them with rational methods, then I had nothing better to do than to take the material I needed from where it was; All the more so since, in proposing to write a series of monographs on the concordances and discordances which the processes of comparative analysis place in great relief in collections of "transcendental revelations", I could not refrain from starting at the beginning, that is to say, from what the dead have to say about the "crisis of death". In order to show how, from the very beginning of the spiritualist movement, mediumistic messages were obtained in which the spiritual environment and spiritual existence were described in the same terms as they are today; And this despite the fact that the mentality of the mediums of that time was dominated by the traditional conceptions of heaven and hell, and consequently was far from expecting messages from the deceased stating that the spiritual environment was the spiritualised earthly environment.