Ernesto Bozzano Animismo Ou Espiritismo?

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Ernesto Bozzano Animismo Ou Espiritismo? Ernesto Bozzano Animismo ou Espiritismo? Qual dos dois explica o conjunto dos fatos? Título Original em Italiano Ernesto Bozzano - Animismo o spiritismo? Quale tra i due spiega il complesso dei fatti? Tipografia Dante, Città della Pieve Roma (1938) 1 Conteúdo resumido Concluo epilogando novamente as resultantes obtidas e o faço em forma de resposta à questão que me submeteu o Conselho Diretor do Congresso Espírita Internacional de Glasgow: “Animismo ou Espiritismo? Qual dos dois explica o conjunto dos fatos?” Respondo: Nem um, nem outro, pois que ambos são indispensáveis à explicação do conjunto dos fenômenos supranormais, cumprindo se observe, a propósito, que eles são efeitos de uma causa única: o espírito humano que, quando se manifesta em momentos fugazes, durante a existência “encarnada”, determina os fenômenos anímicos e, quando se manifesta na condição de “desencarnado” no mundo dos vivos, determina os fenômenos espíritas. Decorre daí um importante ensinamento: que os fenômenos metapsíquicos, considerados em conjunto, a começar pela modestíssima tiptologia da trípode mediúnica e pelos estalidos no âmago da madeira, para terminar nas aparições dos vivos e nas materializações de fantasmas vitalizados e inteligentes, podem ser fenômenos anímicos ou espíritas, conforme as circunstâncias. É racional, com efeito, supor-se que o que um Espírito “desencarnado” pode realizar também deve podê-lo – embora menos bem – um Espírito “encarnado”, sob a condição, porém, de que se ache em fase transitória de diminuição vital, fase que corresponde a um processo incipiente de desencarnação do Espírito (sono fisiológico, sono sonambúlico, sono mediúnico, êxtase, delíquio, narcose, coma). Segue-se que, em metapsíquica, faz-se necessário constantemente analisar, caso a caso, os fenômenos supranormais, antes de concluir acerca da gênese anímica ou espírita de cada um, o que equivale a reconhecer que o erro mais grave em que pode cair um pesquisador é o de apressar-se a generalizar, estender a todo um grupo de fenômenos supranormais as conclusões legitimamente aplicáveis a um só episódio. E é esse o erro em que muito amiúde incorrem tanto os “animistas totalitários” como os “espiritistas”. 2 Nos primeiros, porém, semelhante erro constitui regra sistemática, pois, se assim não fosse, eles não seriam “animistas totalitários”. Ernesto Bozzano Sumário Prefácio ......................................................................................... 3 Capítulo I As faculdades supranormais subconscientes independem da lei de evolução biológica ................................................... 7 Capítulo II Os poderes supranormais da subconsciência podem circunscrever-se dentro de limites definidos ........................ 35 Capítulo III As comunicações mediúnicas entre vivos provam a realidade das comunicações mediúnicas com os defuntos ... 47 Capítulo IV Dos fenômenos de bilocação .............................................. 118 Capítulo V Não é verdade que o Animismo inutiliza as provas em favor do Espiritismo ........................................................... 172 Conclusões ................................................................................ 297 Prefácio Devo, antes de tudo, informar o leitor acerca das origens e da natureza do presente livro, que não é uma obra nova, no verdadeiro sentido do termo, e que jamais tive idéia de escrever. Eis como se passaram as coisas. O Conselho Diretor do Congresso Espírita Internacional, de Glasgow, que se reuniu na primeira semana de setembro do 3 corrente ano (1937), me escreveu, convidando-me a dele participar pessoalmente, oferecendo-me o cargo honorífico de vice-presidente do mesmo Congresso e pedindo que eu enviasse um resumo da minha obra, em torno do tema: Animism or Spiritualism: Which explains the facts? (Animismo ou Espiritismo: Qual dos dois explica o conjunto dos fatos?) Formidável encargo, pois que se tratava de resumir a maior parte da minha obra de quarenta anos. Mas, de súbito, o tema se me apresentou teoricamente muito importante. Aceitei então, sem hesitar, o convite e, como escasso era o tempo e vasta a tarefa, pus-me a reunir todas as minhas publicações sobre o assunto: livros, monografias, opúsculos e artigos, lançando-me sem demora ao trabalho. Do resumo ficou excluída uma importante seção da minha obra, porque o desenvolvimento do tema exigia que eu refutasse, baseando-me em fatos, a inefável objeção anti-espirítica segundo a qual, não se podendo assinar limites às faculdades supranormais da telepatia, da telemnesia, da telestesia, também nunca será possível demonstrar-se experimentalmente – e, portanto, cientificamente – a existência e a sobrevivência do espírito humano. Como se sabe, essa gratuita objeção se refere exclusivamente aos casos de identificação espirítica, baseada nos informes pessoais fornecidos pelos defuntos que se comunicam, casos que perderiam todo o valor demonstrativo, desde que resultasse fundada a referida objeção, porquanto, então, seriam explicáveis em massa, com os poderes da subconsciência, os quais chegariam a extrair os aludidos informes das subconsciências dos vivos que, embora distantes, houvessem conhecido os mencionados defuntos (telemnesia). Nessas condições, se eu quisesse eliminar preventivamente toda possibilidade de crítica às conclusões expostas no presente trabalho, necessário se fazia não levar em conta as minhas pesquisas sobre casos de identificação espirítica da natureza indicada, nem tampouco os meus laboriosos esforços de análise comparada acerca das mensagens em que os defuntos descrevem o ambiente em que se encontram. 4 Assim foi que procedi, chegando desse modo a fazer emergir, baseada nos fatos, uma verdade metapsíquica que, conquanto evidentíssima, era miseramente esquecida pelos propugnadores da objeção em causa. Aludo ao fato de que as provas de identificação espirítica, fundadas nas informações pessoais fornecidas pelos defuntos que se comunicam, longe de serem as únicas que se podem conseguir para a demonstração experimental da sobrevivência, mais não são do que simples unidade de prova, entre as múltiplas provas que se podem extrair do conjunto dos fenômenos metapsíquicos, mas, sobretudo, das manifestações supranormais de ordem extrínseca, as quais, de ninguém dependendo, resultam independentes dos poderes da subconsciência. Tais, por exemplo, os casos das “aparições dos defuntos quando ainda no leito de morte” e os das “aparições dos defuntos pouco depois da morte”, assim como outras importantes categorias de fenômenos metapsíquicos, que reuni e comentei no extenso e resolutivo Capítulo V do presente trabalho. Noutros termos: procedendo desse modo, logrei demolir a única hipótese de que dispunham os opositores para, de certa forma, neutralizarem a interpretação do alto mediunismo, hipótese que, embora absurda e insustentável, parecia embaraçosa, visto que, por ser indemonstrável, se tornava irrefutável. Ver-se-á, porém, que, ao contrário disso, cheguei igualmente a demoli-la, estribando-me nos fatos, de sorte que, à questão que me foi proposta: Animismo ou Espiritismo, qual dos dois explica o conjunto dos fatos?, fácil se me tornou responder, nos termos seguintes: Nem um nem outro logra, separadamente, explicar o conjunto dos fenômenos supranormais. Ambos são indispensáveis a tal fim e não podem separar-se, pois que são efeitos de uma causa única e esta causa é o espírito humano que, quando se manifesta, em momentos fugazes, durante a encarnação, determina os fenômenos anímicos e, quando se manifesta mediunicamente, durante a existência “desencarnada”, determina os fenômenos espiríticos. Esta e unicamente esta é a solução legítima do grande problema, dado que ela se apresenta como resultante matemática 5 da convergência de todas as provas que advêm da coletânea metapsíquica, considerada em seu conjunto. Acredito, portanto, haver produzido um labor profícuo, a serviço da causa da Verdade, labor cujo desenvolvimento se revela praticamente mais formidável do que tudo quanto eu imaginara, pois não tardei a me aperceber de que as argumentações e os comentários sobre os casos, na forma especial que lhes eu dera, não se adaptaram a um trabalho de síntese geral. De sorte que tive de remanusear um pouco por toda parte. Ora, refazer é mais difícil do que fazer. Como quer que seja, agora que concluí, muito me alegra que o Conselho Diretor do Congresso de Glasgow me haja levado a resumir-me a mim mesmo, porquanto da síntese de muitas publicações minhas, longas, breves, de ocasião, condensadas num livro, de pequeno porte, surge incontestável a solução espírita do mistério do ser. 6 Capítulo I As faculdades supranormais subconscientes independem da lei de evolução biológica Foi no ano de 1891 – data para mim memorável – que pela vez primeira me pus em contacto com as pesquisas psíquicas e isso se deu por obra do professor Ribot, diretor da Revue Philosophique, o qual espontaneamente me enviou o primeiro número dos Annales des Sciences Psychiques, no qual se falava de telepatia. Essa “fortuita coincidência” decidiu para sempre do meu futuro de escritor e de pensador. Uma vocação predominante me havia, ao invés, conduzido a ocupar-me, exclusiva e apaixonadamente, de filósofa científica e Herbert Spencer era, naquele tempo, o meu ídolo. Durante dois anos, eu estudara, ininterruptamente, anotara, classificara com imenso amor todo o conteúdo do seu imponente e enciclopédico sistema filosófico, para, em seguida, lançar-me de corpo e alma nas lutas do pensamento, empenhando-me em polêmicas com quem ousasse criticar os
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