|
Leonardo Marmo Moreira |
|
|
|
Sleep
and its
implications
in terms
of
physical
and
spiritual
health
(Part 2 - Final) |
Even if
we
consider
the more
"pervasive"
processes
of
emancipation
of the
soul,
i.e.,
the more
general
ones and
associated
with
sleep,
it is
possible
to
perceive
that the
moments
in which
the soul
"moves
away"
from the
physical
brain
are
decisive
for the
reception
and
better
setting
of the
so-called
"intuition
or
spiritual
inspiration".
The
"Phalange
of the
Spirit
of
Truth"
(PST)
emphasizes
this in The
Book of
Spirits (LE)
in
questions
410 and
410-a.
Let us
first
look at
question
410:
"410. Sometimes,
while we sleep
or take a nap,
ideas that seem
very good, and
despite the
efforts that are
made to remember
them, they are
erased from our
memory. Where do
these ideas come
from?
A. They are the
result of the
freedom of the
Spirit that
becomes free and
enjoys, at that
moment, his
broader
faculties. Often,
they can also be
advice given by
other Spirits".
The Spirits make
it clear that
"good" ideas
are, in this
context "... the
result of the
freedom of the
Spirit, which is
emancipated and
enjoys, at that
moment, of
broader
faculties”. Therefore,
the Spirits
emphasize that
the intellectual
capacity of the
immortal Spirit
manifests itself
with more ease,
originality
and/or speed
than when in
physical
wakefulness,
where the
physical brain
exercises a
certain
"obstruction" to
the
manifestation of
all the
spiritual
baggage of the
soul in
question. The
Spirits also
comment that
such
"inspirations"
are usually
suggestions of
disincarnated
Entities ("Often,
too, they are
advice given by
other Spirits").
Note that “The
Phalange of the
Spirit of Truth"
(PST) uses the
term
"frequently" but
it does not say
"In all cases"
or "In most
cases".
Therefore, in a
good number of
cases, there is
inspiration from
the
disincarnated
Spirits, but in
a significant
number of
occurrences
there is no such
influence of the
disincarnated,
and this means
that it is the
incarnate
itself,
partially
unfolded, who in
the great
majority of
cases, acquires
greater
intellectual
acuity enabling
him to have
excellent ideas.
Therefore, in
the first
situation, we
have the
intuition of the
disincarnated
Spirits, and in
the second case
we see a
fundamentally
animistic
phenomenon,
i.e., an
intrinsic
"reasoning" or
"flash" of the
incarnate Spirit
itself (it would
be a kind of insight,
using a word
normally
employed in
English, and
that is born, at
first, from the
incarnate itself
outside the
body).
Let us see, in
sequence,
question 410,
item a:
“410-a. What
good are these
ideas or advice,
if their memory
is lost and
cannot be used?
A. These ideas
sometimes belong
to the world of
the Spirits
rather than to
the corporeal
world, but what
usually happens
is that the body
forgets them,
the Spirit
remembers them,
and the idea
returns in the
necessary
moment, as an
inspiration of
the moment".
Therefore, “The
Phalange of the
Spirit of Truth"
(PST) is quite
clear when it
states that,
even when we
forget the ideas
we learnt with
the mentors,
they remain in a
kind of “latent
state” in our
memory, and can
be “activated”
by a small
“association of
ideas” or with
some moments of
reflection or
even, through
the study of
works of authors
that approach
the mentioned
issue, even if
lightly,
favoring the
awakening of the
respective
study.
The implications
of spiritual
experiences from
the partial
unfolding
through physical
sleep - Allan
Kardec, Andre
Luiz and Manoel
Philomeno de
Miranda
emphasize the
relevance of
these periods of
the emancipation
of the soul
through sleep
for the
achievements of
the individual
in his physical
wakefulness,
both in terms of
the common tasks
of the material
life, as well as
of the
inspiration for
works of a
greater impact
in terms of
contributing to
the spiritual
matters
themselves.
In "Missionaries
of the Light",
there is a
narrative
regarding groups
of spiritual
workers, who
unfolded by
physical sleep,
attended a
lecture by the
spiritual mentor
Alexandre in the
Spiritist center
to which they
were linked
[Luis, 2003].
The narrative,
recorded in
Chapter Nine,
called
"Mediumship and
Phenomenon", was
focused on the
theme
"mediumistic
development",
presenting
multifaceted
aspects, and was
directed
predominantly to
the unfolded
incarnated
brothers. This
demonstrates
that even with
the possible
forgetfulness of
the experiences
in the partial
unfolding by
physical sleep,
for a
significant
number of
individuals, the
mentors consider
such initiatives
productive, and
this agrees with
Kardecism.
In this same
work [Luiz,
2003], in
Chapter Seven,
entitled
"Spiritual
Relief", a
mediation is
told through the
laying on of
hands by
disincarnated
with the
assistance of an
unfolded
incarnate, named
Afonso, and who
was at the
moment working
on the laying on
of hands. In
this episode,
the application
of "a sort of
atypical
human-spiritual
pass" is
provided, since
the man in
attendance,
named Antonio,
did not know
that he was
receiving the
spiritual pass
and that the
incarnate
passer-by was
unfolded. In
any case, the
text of Andre
Luiz makes it
clear that the
Disincarnate
Friends needed
the contribution
of an unfolded
incarnated
working on the
laying on of
hands. However,
it was not
possible to use
any incarnate,
but it was
necessary to
work with one
with a spiritual
preparation and
experience,
since according
to Andre Luiz,
the body of
Antonio was in
an "already
dying" state.
The incarnated
Afonso was
summoned in
terms of the
moral elevation
that
characterized
him, and the
vital fluids he
provided were of
the highest
quality.
Afonso looked
like a "veteran
in similar
assistance
services", in
the opinion of
Andre Luiz, and
worked under the
guidance of
Alexander and in
partnership with
the group of
Brother
Francisco to
"save the
physical life"
of a companion
who was
effectively in a
situation of
great risk of
death. Antonio
was saved and
gained a few
months to
complete tasks
of his physical
life. Such a
narrative shows
the fluidic
impacts we have
through DPSF
regarding our
physical health
(as the example
of Antonio
illustrates) as
well as the
volume of
spiritual
activities of
great relevance
that we can
develop, if we
are in the moral
conditions to do
so (as Afonso's
work exemplifies
) [Luiz, 2003].
We are Spirits
and we
temporarily use
a physical body.
Yet even during
the incarnation
we are not
totally bound to
the physical
body. There are
situations when
we get a kind of
"parole". Such
situations allow
the Spirit to
enjoy a little
more freedom in
relation to his
physical body.
The most common
case of this
kind of "parole"
occurs through
physical sleep.
From the
physical point
of view, we
really need
approximately
eight (8) hours
of sleep per
day; but from
the spiritual
point of view,
there is never
any interruption
of our
mental-spiritual
activities. In
this way,
"consciousness"
never ceases to
act. In fact,
during the hours
of physical
sleep we can
acquire (the
Spirit itself,
i.e., the
intelligent
principle of the
Universe, the
true
individuality,
also called the
higher self or
mind, which is
accompanied by
the perispirit
or spiritual
body) partial
freedom from the
physical body.
This does not
mean that if I
usually sleep
eight (8) hours
a day, I will be
unfolded eight
(hours) a day.
In a good period
of time, the
Spirit may be
"in coincidence"
with the
physical body,
i.e., overlapped
on the body, but
in any case a
good part of
that time
interval devoted
to physical
sleep may be,
and often is,
associated with
an effective
unfolding of the
Spirit.
Sleep as a
factor of
spiritual
disturbance and
disruption to
physical health -
LE question 412
[Kardec, 1972]
is strongly
significant in
terms of the
interconnection
between DPSF and
physical health.
Let's see:
"412. Can
the Spirit’s
activity, while
the body is
resting or
sleeping, tire
it?
A. Yes, because
the Spirit is
connected to the
body, like the
captive balloon
to the pole.
Now, just as the
flutter of the
balloon shakes
the pole, the
activity of the
Spirit reacts
upon the body,
and can cause
fatigue”.
The
aforementioned
wear and tear of
the physical
body is
understandable,
in the light of
the Spiritist
Doctrine,
because the
spiritual
experience in
the DPSF
generates
significant
psychological
wear and tear,
due to negative
spiritual
experiences and
also to losses
regarding the
vital fluid, due
to a weakening
similar to the
one caused by
the action of
"vampires" and
to which the
incarnates are
often subject.
Indeed, the soul
- when it
remains for a
significant time
in an
environment/or
in activities of
a low vibratory
pattern, usually
in the company
of spiritually
backward
entities - loses
vital fluid and
ends deep-rooted
with negative
fluids that
affect the
perispiritual
balance, and
this tends to
negatively
affect the
physiological
conditions of
the coarsest
somatic
organism.
Therefore, the
partial
unfolding by
physical sleep,
with rare and
special
exceptions, has
been very badly
utilized by
mankind. The
so-called "moral
vigilance" is
often relaxed
during the hours
of sleep, and
thus many
negative
tendencies we
control while
awake, we do not
stop them during
physical sleep.
This explains,
at least
partially, the
occurrence of
many coarse
sleeping in
which we may be
surprised with
our attitudes,
doing things we
would never do
during the day.
This can be
minimized by a
more serious
study of
Spiritism and
through a more
sincere effort
in putting into
practice these
principles that
free us.
In fact, instead
of taking
advantage of
these hours when
we have a more
effective
contact with the
spiritual world
to generate
inspiration and
spiritual
enlightenment
for ourselves,
we tend to waste
all that time
and, what is
worse, we often
still emphasize
material
addictions,
obsessive
processes, and
negative
commitments of
all kinds.
A third of our
physical life is
a long period of
time that can
cause positive
intuitions for
solving
countless
existential
problems that
challenge us
during the day
(while we are
awake). On the
other hand,
considering the
average
spiritual level
of our Humanity
we can spend our
time elaborating
problems for
ourselves and
for others,
affecting our
own skill to
accomplish our
daily tasks.
Strategies for a
better use of
our sleeping
hours –
Therefore, the
habit of saying
a prayer before
one goes to bed
is very positive
and healthy from
a spiritual
point of view,
with influence
on the
perispirit and
body. However,
prayer alone is
not enough. Many
think that a
simple "Our
Father" or a
"Prayer of
Francis of
Assisi" or any
other prayer,
known by heart
or not, provides
a total or
almost total
spiritual
immunity for any
kind of possible
spiritual
disturbance that
we may encounter
during the hours
of physical
sleep.
This is not
true. In fact,
the thoughts,
feelings,
fixations,
words, and deeds
that we practice
throughout the
day are the
preparation for
the night and
for the habits
we develop
during the
partial
unfolding
generated during
physical sleep.
Similarly,
everything we do
in Spirit during
its partial
unfolding
influences our
mental state,
our tranquility,
our ability to
concentrate, and
our attachment
to matter, our
memories,
including the
negative and/or
the positive
ones, among
other intimate
states, during
the following
day.
This is because
the activities
of the immortal
Spirit never
stop and, not
stopping, we are
constantly
building our
vibrational
state and our
spiritual
affinities with
no interruption
in all
situations of
our life. A
thought-lifting
effort of
approximately
five (5)
minutes, for
example, would
help, but it
would probably
not completely
reverse a whole
day of negative,
aggressive,
vengeful,
resentful, and
of depressing
thoughts that we
had.
Thus, we can
generate vicious
circles or
virtuous circles
during these
cycles of
vigilance-partial
unfolding -
vigilance,
depending on our
ethical-moral
directives and
our efforts to
undertake our
spiritual
evolution.
The works of
Andre Luiz,
through the
mediumship of
Chico Xavier (we
would mention,
for example, the
extraordinary
work
"Missionaries of
the Light",
third work of
the series "Life
in the Spiritual
World", also
called "Our
Home" series, or
"Andre Luiz"
series), and
works from the
mediumship of
Dona Yvonne do
Amaral Pereira
(such as
"Memories of a
Suicide",
"Disclosing the
Invisible" and
"Memories of the
Mediumship"),
among others,
show a large
number of cases
in which the
need to educate
our sleep is one
of the
fundamental
prerequisites
for a more
sustainable and
more substantial
spiritual
evolution. The
study of this
reality and the
attempt of
effective
application of
this information
in our intimate
improvement are
fundamental in
order to
generate a
qualitative leap
that would allow
us to acquire,
in fact, a level
of spirituality
throughout our
physical life,
twenty-four (24)
hours per day.
We believe that
such a reality
could and should
be more
emphasized in
routine studies
in our Spiritist
institutions,
since such
problematic is a
determining
factor for the
intellectual-moral
improvement of
all individuals.
References:
A. Kardec, The
Book of Spirits,
translation by
Jose Herculano
Pires, Allan
Kardec
Publishing
House, São
Paulo, Sao
Paulo; 62nd edition,
2001.
A. Kardec, The
Book of Mediums,
translated by
Jose Herculano
Pires, Allan
Kardec
Publishing
House, Sao
Paulo, Sao
Paulo; 1st edition,
1973.
A. Luiz [psychographed
by Francisco C.
Xavier], Missionaries
of the Light,
Brazilian
Spiritist
Federation,
Brasilia,
Federal
District; 1
special edition,
2003.
M.P. Miranda –
psychographed by
Divaldo P.
Franco - Torments
of Obsession,
Livraria and
Editora Alvorada,
Salvador, Bahia.
|