Life does not end here: Itinerary of Metapsychic Philosophy

HELIOS d’ANDREA

LIFE DOES NOT END HERE

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GOD IN US

THE SPIRIT IN THE BODY

Essay on the survival of perception

Itinerary of metapsychic philosophy

(1983-2020)

Presentation of the work

Writing or speaking of the spirit is certainly not easy, especially since the term spirit does not say anything if we refer to an alleged...ghost! Actually we are a spirit of the body. This is the basic reflection from which this book Springs; on the one hand, our self relies almost exclusively on sight as visionary knowledge and perception of our material world. On the other hand, our i who feels the actual presence of a spiritual space that surrounds things and is present within matter. All thinking creatures belong to it, willingly or unwillingly, and the complex perception of these two sensory States is entrusted to our spirit. The soul is not another person but it is we who even perceive all the physical sensations received by the brain, a true catalyst of energy. As our spirit sees beyond our eyes, perception occurs simultaneously on two fronts: external vision and internal vision. On the one hand the provisional reality that is the physical one with a time and various artificial spaces, on the other the definitive reality without time and with a single space that absorbs the whole matter. Our rationality, or Enlightenment reason, is exclusively linked to language, an arbitrary code, so at the moment of the birth of man, perception is pure: seeing and hearing without understanding. In adulthood, this stage of special serenity can be achieved only with prayer. Thought is here called an inner image.  while subjectivism and objectivism are only related to language or mathematical numbers, they do not constitute a guarantee of absolute certainty and, above all, of true freedom. The spirit is not our vital breath but it is our entire perception. Apparently they are inseparable. In reality in the state of actual wakefulness, the act of thinking at the same time of two things, namely distraction, shows that our perception is not unique but embraces various sectors of space. The brain is only gray matter. In dreams and in some paranormal phenomena the sensation is not exclusively cerebral because it is also present in cases of apparent death or catalysis and clinical death but also in coma. There are numerous testimonies in this regard. To deny the reality of the spirit, means to say that there is no thought in perception. There is life beyond any religious belief. For Jesus says to all of us: "be not afraid of those who kill the body but have no power to kill the Soul ( Gospel of Matthew 10: 28); the soul and therefore our perception cannot die as what is independent of the Will and living matter cannot disperse into nothingness. My work is therefore placed in the light of the Gospel without wanting to prove or worse analyze the truths of the Christian faith. The hypotheses, on the other hand, relate to the nature of our perception of the state of actual wakefulness ( only a small margin of importance was devoted to dreams). Therefore, it remains to establish a method for achieving the state of pure perception or serenity. Psychology, philosophy and metapsychics sprinkle this theory with their best arguments. Certainly I do not want to replace myself with the work of catechesis currently very valid but I simply propose a complex and original metapsychic theory that must remain so even after careful reading.

Preface No. 1

Read the essay by Helios D'andrea leads me to think that the spirit of our time is universal, and that all the significant elements of this era point to the need to universalize the consciousness and the conscience of man, and that our future, our only chance of getting out of an age of obscurantism, depends precisely from this awareness. The pages of D'andrea reveal her standing before a decisive problem: the spirit of man, to become aware of their own imagination, their own attitude evocative of their observation skills through the simplicity, immediacy and depth that are harvested by digging in the hidden forces and purchasing a rhythmic intensity equal to the' immediacy of the spirit. Helios d'andrea studied the Gospel to seek the essence of life, always between the rational and the superrational, in balance between High thought and the elementary truth; he was enlightened by the Gospel Finding a way to exist, an unpredictable and unforeseen force; a force conquered by escaping the problem of spiritual and non-spiritual because his reflections are one and the other depending above all on the human experience gained. Because everything seems natural in Helios d'andrea and therefore nothing is contradictory. It is in essence what Gabriel Marcel says when he writes: in the depths of recollection I take a position or more exactly I put myself in a position to take a position in front of my life is so alien to me in some way, but not as the pure subject of knowledge; in this retreat I take away with me what I è...Io they're not my life.; and if I'm in a position to judge her...provided that I can first of all reach myself in recollection beyond every possible judgment and, I will add, of every representation (Position et approaches concretes du Mystère ontologique, Paris Vrin, 1949).

It is the law of inner necessity not in the sense of a spontaneous springing up but from an external motive that is investigated as the inner space of the world. One indication for establishing d'andrea's work is prayer. He breathes through prayer, contemplation, calling it an extraordinary lens is difficult to achieve in the chaos of our lives, the effort to grasp the life that is within the form, to penetrate beyond of the mirror, to define reality indefinite, that is the active principle of life. Prayer contemplation as an immediate expression of spiritual experience, of deep introspection in the abysses of the unconscious mysterious path of a timeless dialogue, imaginative fertility, vibrant infinitesimal particle, mysterious molecule animated by a deep life. Helios d'andrea says that prayer the perception of God within our body is the most extraordinary event of our existence. He breathed through prayer the moments of his emotion of his meditation by taking the trajectory of his inquiry beyond the boundaries of any other descent into the meanders of the spirit of the psyche by radiographing thought and existence to reassemble it all into a series of infinitely variable combinations of God in us.

Prof. Bernardo Razzotti full professor of history and philosophy Gabriele D'annunzio University of Pescara, critic and essayist.

Preface No. 2

L’ iter mentis ad Deum is the author’s attempt in the anxiety common to all mankind, to penetrate the mystery of the absolute through a series of problems, rich in pungent questions and painful meditations. Animated by the regard d to verify the depth of his Faith, puts into question everything in which he believed so far, in a epidermal, and, in the moment in which examines itself, gains strength in the certainty and experience, in a whole new and personal, a way of proceeding towards the conquest of truth, which is to identify God, within us and outside of us, through the Symbiosis of what he defines external view and internal view. His study is all personal and original: the very absence of direct bibliographic references, is testimony to an autonomous journey, completely free from the inevitable conditioning set by example or comparison with other authors. The conclusions reached may become an occasion for controversy or discussion, but in them we must recognize his absolute sincerity and his convinced conviction that, in one way or another, we must all seize God and make him alive and active in us.

Abbot Giuseppe Natoli Cathedral of San Cetteo Pescara

INTRODUCTION

In the history of thought, the problem of the survival of consciousness has an extreme importance; immortality frees man from the limits of body and language, because the expectation of an eternity is a new hope. There is no religious belief without the prospect of a life in the afterlife. In theory, however, I tried as much as possible, to depart from many other texts, taking into account two factors started very important: the feeling is purely spiritual, not physical, and In the second place, between spirit and body there is a clear separation, even if blurred, not only with regard to the world of dreams and paranormal phenomena, but also in the waking state is effective, in the distraction, emotions, or primary memory, and secondary or will, and in every movement of the body, be it voluntary or involuntary. Language, expression communication of the spirit consists of three simultaneous moments: identification of known elements through sight, connotation and communication through phonetic symbols and finally memorization. Each of these elements, however, deviates sharply from reality because it analyzes only a part of it while instead the spirit and itself will to adhere completely to the totality of the surrounding world.

This phenomenon is already known together with the asynchrony of language, that is, the incompatibility and permanent incompleteness between the language and the feelings or sensations that are expressed. The tendency to detach from reality, understood as a momentary separation from the body, not only happens implicitly as in the case of language but also in a clear way in dreams, the night life of the spirit. The same distraction is a positive phenomenon because it allows the spirit engaged simultaneously in several ldi activities to save energy. The spirit is the will of the movement beyond all knowledge already at the time of conception; and the gradual knowledge, by the senses, to the inner thought, it this the will movement typical of the spirit and often induces man to conceive of the stillness of his spirit as an absence and not a presence. In reality, the daily repetition of the life cycle indicates neither the absence of God nor the absence of one’s own spirit. That is why, the will of movement and spontaneous adhesion to the higher creative force cannot fully manifest itself, produces unpleasant phenomena, also known to Eastern philosophy as illness, nervousness and various disorders understood as energy decompensations. All physical forces produce an increase in the intake of energy by the spiritual space that is external and at the same time, internal to our body. The identification between external and Internal is such that if we were outside the body we would be inside a space and being inside the body we feel external, separated, apparently distant from God. In fact, there is no space without spirit. Not being able to be a single space or an external element, without the presence of a perception that identifies them, the space itself and each of its points become perceptions themselves for that, what is invisible and insignificant, for example, the space between the objects and between the people is revealed as the seer upper with an energy that creates and continuously guide us. Creating as an event will never end. It is a perpetual renewal, renewal takes place progressively in the cancellation of unnecessary relations with the consumer world. Those relationships with the outside world that require a huge increase in energy, namely vision, desire, possessiveness, cause the cancellation of the desire to know God. What has never been fully revealed is released only with that calmness and serenity that follows a momentary illness or suffering, even if you are not believers . The spirit guides the body in all its aspects are not in the movement is at the same time disguises itself. Today’s philosophy has rightly abolished the notion of cause and effect. In fact, since the spiritual space has neither beginning nor end, there is therefore neither cause nor effect but continuity, that is, an overlap of time and space, not chronology or succession of hours, days, months and years. The identification is therefore total in an inextricable immensity. The subjective identifies with the objective in a continuous interposition. The theory set out in this book, based on these premises, does not propose a new religious doctrine or even a rational explanation of the Gospel. There are only points of reflection, some not demonstrable and therefore not to be discarded: the immortality of the spirit can certainly not be analyzed as a reflection in silence