Volume 1

Review for disseminating the
Communications received through
incorporation trance in the - C.I.P. -


Volumes 2 & 3 click here  

Spiritual Teachings of a Master

This work and teachings are an important part of my life and have forever changed the way I look at and think about life.
This is the first book from this Master that was ever translated from Italian into English and is a Review for disseminating the Communications received through incorporation trance in the Italian Center Of Parapsychology in Naples (CIP).


What is C.I.P. and its Aims

A publication of the

Chief Editor: Corrado PIANCASTELLI

Silvio RAVALDINI, Clara and Riccardo CESANELLI, Teresa NAZZARO

Editors and Distributors in the UNITED STATES:
Edward and Tina Tungate
P.O. Box 2086, La Jolla, California 92038.

Editor and Distributor in AUSTRALIA:
Andrew Milani P.O. Box 626, Applecross 6153, W. Australia.

HEADQUARTERS OF THE C.I.P.: Via Poggio de' Mari, 16 -
80129 Napoli, ITALY.

From Article 1 of the Statute: "The CIP shall pursue the study of parapsychological phenomena and their causes following the methods of scientific research, and shall disseminate the results".

The Italian Centre of Parapsychology organises itself along at least four lines which also represent the most well-known aspects of contemporary parapsychology:

A) The dissemination of the doctrinal corpus and cultural work connected with the phenomenon of Entity A.
B) The analysis of and reflections on classical parapsychology.

C) The development of humanist parapsychology, which is a new line of approach that brings together all studies on altered states and inner states of consciousness.
The basic principle of humanistic parapsychology re-evaluates the inner self and the concept of Soul, considering all the higher activity and creativity of the human species as paranormal and connecting this great hope to scientifically-based working hypotheses.
Humanistic parapsychology (which indeed took form within the CIP) encompasses the phenomena of pre-death, the visions of the dying under the action of drugs, the study of sacred herbs, relaxation and regressive hypnosis, mystic ecstasies, etc.

D) Studies into developing the application of humanistic parapsychology with meetings aimed at personal growth and getting to know one another.

The communications in this review were transmitted by the remarkable mediumistic personality known as "Entity A" through the incorporation trance of an exceptional sensitive who has operated exclusively in Naples, initially for the Centro Cosmos (from 1946 to 1963) and then for the C.I.P. from 1963 to the present day.

The C.I.P. works independently of any technical interpretation (already successfully taken care of by sophisticated scientific and university research studies), to disseminate the "lessons of A" in the conviction that the rare quality of his teachings represents a doctrinal model of immense cultural import, bringing exceptional reassurance regarding life and death.

P.S. - There are two societies dedicated to paranormal phenomena :

The American Society for Psychical Research
5 West 73rd St. - New York, NY 10023.
The Australasian Society for Psychical Research
P.O. Box 626, Applecross 6153, W. Australia



Nobody who gives serious consideration to the communication from the entity Andrea, through the medium Corrado Piancastelli over the last forty-eight years, can fail to be profoundly impressed by this utterly remarkable phenomenon.

On the one hand the sheer volume of these messages from another dimension exceeds some two thousand hours of recorded time and ten thousand written pages, covering every conceivable subject. This in turn is coupled with stringent scientific testing, cross checking and minutely detailed examination of all facets of the role played by Piancastelli in the transmission of this material.

Fascinating as this verification process is, it is completely subordinate to the spiritual and philosophical value of Andrea's information in all of its consistency, practicality and intensity.

Andrea's message and its absolute affirmation of a God embodied in our most intimate nature, challenges us to accept a much more meaningful relationship with ourselves. Over and over again, he reminds us that the only way for our particular Spirit to maximize its eternal development in the course of its sojourn in our individual body and lifetime, is for us to live intensely, embracing all of the facets of our earthly existence, excluding no available human experience. In this way the purpose of the Spirit's voyage through materiality, can best be served.

Michael Jordan

Vice-President, Australasian Society
For Psychical Research.




Since his birth in 1930, Italy (or Naples, to be more precise) has been the home of one of the leading sensitives of the past century: the writer, Corrado Piancastelli, who, despite experiencing thousands of deep trances and being one of the most heavily controlled mediums known to paranormal writings, kept his name a closely guarded secret until 1991.
This anonymity was broken with the publishing of his book, " Il sorriso di Giano" (Janus's Smile), acclaimed as a masterpiece by the critics because, for the first time in the world (with the possible exception of the Garret case), a great sensitive talked about himself, his own doubts, his intimate research which became, for himself and his readers alike, a true quest for his own Soul.
Piancastelli's life as a medium is important for two reasons. The first of these is that when he is in a trance the same voice has always manifested itself. This voice (different from that of the medium) is that of a great master called "Entity "A" (Andrea, or in English, Andrew) who has given lessons of great conceptuality, a true doctrine on the fundamental problems pertaining to human life, the Soul and God.
The second distinction of this medium has been his willingness to subject himself to careful analysis which, as far as we can glean from world publications on the subject, is absolutely unique in the history of mediums. The studies made on Piancastelli, performed in a university environment, demonstrated that Entity "A"'s voice is not emitted by the medium's vocal chords. The electroencephalogram (EEG) showed the presence of Alpha waves during his trances (the Alpha rhythm reflects modified states of consciousness and sleep). Linguistic analysis pointed out substantial differences between the medium and the Entity. Furthermore, during the trance, clear cardio circulatory changes were proven by the clinical instruments.
It is clear that such an array of tests highlights even more plainly the importance of the message and its contents.
This Master has thousands of followers in Italy and numerous books have been published drawing from approximately 2,500 hours of trances recorded and more than 10,000 pages of lessons transcribed.
Among the other publications of the CIP, the Italian Centre of Parapsychology, which is now directed by Piancastelli himself, there is a bi monthly publication which has been published in Bologna for nearly twenty years. This is called CDA, Communications by the Entity "A", and it is edited by Piancastelli, Ravaldini and Cesanelli. What follows below is intended as an initial introduction to the self same communications published in Italy.
Bearing in mind the complexity of the material collected and also the difficulty in understanding it for those ill acquainted with it, the first passages have an experimental characteristic and take into consideration the fact that an approach to the doctrine taught by Entity "A" can only be gradual, and this is also due to the unorthodox style inherent in the lessons.
The excerpts have all been transcribed directly from Piancastelli's trances, and, with the exception of minimal formal corrections, are entirely verbatim.
The Italian Centre of Parapsychology expresses the wish, therefore, that this review now being published in English may receive a similar welcome to that which it has had in Italy and, above all, that Entity "A"'s perceptions may also enter little by little into the culture and feelings of other brothers and sisters who, even though they speak another tongue, are not for that reason any different from our brothers and sisters here.

Tina Tungate (U.S.A.)
Andrew Milani (Australia)

Communication by Entity A Volume 1







Entity "A" for me, his medium, and for the few people who have listened to him directly in our sessions since 1946, is Andrea. This is his name and we know no more about him.
But there is something that we can give immediate testimony to: this invisible guide has changed our lives and, I believe, also our conception of our deaths.
Not only has he taught us that death does not exist (imbuing us with philosophical strength and with incomparable logical analysis), but he has stated that life on Earth is but the ephemeral attire which the Spirit requires to be able to live the fleeting period of human experience.
Each of us has a Soul and this Soul will never die, not even when our brains have ceased functioning for ever.
This tenet, rooted and conceptualized within our minds, establishes today a conviction which has completely banished our anguish about having to depart from the Earth. Binding ourselves to this mooring will certainly not be easy for everyone, but Andrea has also told us that all people can nevertheless discover this dimension of life and death if they produce changes which are directly proportional to the above-mentioned conviction. If we convince ourselves that we possess an immortal Soul, then it is to this that we must bow our lives and the morals by which we should conduct them.
Why are we on Earth as living beings? We are here to be able to carry out, living in and using our bodies, the programme which we, as spiritual beings, originally chose when we incarnated in our mothers' wombs. But this programme is unknown to us; it is to be discovered. And how? By continued introspection, by working to eliminate all those earthly values which enslave us, as social animals, and rob us of our freedom.
The Spirit is free and the achievement, through knowledge, of this freedom transforms us from the mainly natural beings we are into spiritual beings which we hardly ever are.
This is our lesson and here too twines and untwines the quintessence of the overwhelming teaching given by Andrea's sublime voice. Coming to us from unknown distant places, yet close at hand through an equally mysterious trance, it invites us to aim high for ourselves, reaching towards the place where our Souls nest. And it does so by bidding us simply (in a unique way for our known culture) never to discard the sense of the earth, our corporeal nature, which our Spirits chose as an abode to come and get to know the world.

Corrado Piancastelli


Entity "A": Without question, it is the duty of each of you to fulfil himself. This was the reason for your coming to the Earth and you must therefore achieve a personal goal which I should not like to describe as egotistical but rather as "independent". You must not depend too much on others or on their judgements.
On the other hand, your behaviour must be thought out beforehand so that the options which may intertwine themselves with abnormal circumstances (such as superstructure [viz Glossary p.48 ] concerning other people) are profoundly weighed up. What I mean by this is that when you come across situations in which you happen to create suffering in others easily (because they are made in a certain way), it is clear that what I am saying should be looked at from the point of view of both sides.
This is why I have said that this is a very transient area full of crossroads and situations in which one cannot apply fail safe guidelines, and, naturally, such circumstances are extremely common. On a daily basis you probably come across episodes in which, so as not to make others suffer, you ought to deny yourselves, if it were not for the fact that our doctrine obliges you to fulfil yourselves. This is because fulfilling yourselves is necessary for your Spirits, and if you do not do so, you will be wasting precious time.
After all, this type of incarnation happens once only; who knows when you might come back to the Earth again. This should be stated quite brutally. You are here now and you must draw profit from human life as you might return in a hundred, two hundred or thirty years, no one knows, and the situation will then be changed. When you incarnate again, you will be something else, another human being, that is to say. The Spirit remains the same, but the human being changes completely, and when you come back another time you will in no way remember everything that has happened today. You do not actually remember what happened yesterday.
Thus, on Earth, you must do what you have to do to the full. This naturally means that you must understand that your companions, the people you meet, those you love (your children, friends, husbands, wives, mothers etc , in short, all the human beings you come across) are in their turn people behind each of whom there is a Spirit like your own. These are Spirits which you will meet again, which have also come here to do the same things that you have to do. It is in this way that the principle I have talked about earlier can be transformed into another one: "act in such a way that other Spirits are assured the same freedom that we wish for ourselves and do not cause them harm". Certain observations can be inferred from this statement, some of which are rather interesting.
When we create clash situations with others, do we really do them wrong or not, in the sense that we force them to reflect? Generally speaking, whoever voluntarily or indeed involuntarily causes harm which in turn leads to meditation and reflection, also has an experience which backfires against him, depending on the case if, of course, we find ourselves amongst people who think, meditate and reflect.
Let it be understood, we are not referring to superficial experiences. On the contrary, we are speaking about instances in which the situations are thought out beforehand and are thus confronted conscientiously and knowledgeably. I realize very well that, despite all this, harmful and often bizarre complications arise. You must fulfil yourselves; this cannot be argued with. The longer you wait before fulfilling yourselves, the greater the damage you will do to yourselves, especially as your continual postponement of your experience of the world, puts it off to circumstances which you consider more suitable but which may or may not come about. On the other hand, the fact that you encounter other situations which can harm others, sometimes creates a dilemma for you - a crisis which affects both the person causing the suffering and the one subjected to it. But, having said all this, you can without doubt always discuss your problem candidly and serenely.
You see, in your lives you often happen to argue with others. Someone does you wrong, or perhaps you love a person and you are forced to leave him or her. Alternatively, one moment you love somebody and the next you do not love them any more and they suffer. Then there are people who break off or try to break off friendships, or those who change jobs, creating stress etc. A large part of all such tension which accumulates through events in life can be resolved by being prepared for the problem beforehand. The basic error you make, in my opinion, is that you bind yourselves too morbidly to others. If you have children, you destroy them with your morbid affection. If you love a woman or a man (whether he or she be your wife, mother, husband or not), you create such intense relationships that when you get to the moment of separation, it turns out to be traumatic.
In a certain way, you are not prepared to die, because you do not think about intermediate situations: people who have loved one another and have had to separate, for example, or families which have split up with children leaving their mothers or fathers. But remember that all such separations are implicit in the rules governing death. In other words, separations will take place in the future come what may and you should always be prepared for one which will inevitably come about with the death of a person.
You are unprepared for such a predicament and this can be demonstrated by the fact that your human relationships are structured in such an abnormal fashion that, whenever a rift occurs for whatever reason, it naturally turns into a tragedy for you. You say: "But what can we do about it? After all, mothers love their children, children love their mothers, men love women, women love men etc." I agree, but affection and love can be expressed in a multitude of different ways, and once again I am forced to bring up the question of superstructure. In other words, you load human relationships of your own accord, I might even say in a masochistic way, in such a fashion as to create suffering even through mere imagination.
Whenever your suffering outstrips reality it is here that your fantasy causes jealousy to boil up in such a way that even in close blood ties such as the relationship between mothers and daughters certain conjectural mechanisms explode, gnawing at the individual and bringing him or her to the brink of lucid madness, with all its social consequences: relationships based on physical or verbal violence, on sadism and masochism, interwoven with a gamut of stratagems, leaving you completely destroyed in the end.
But the fact is that one can love another person in such a way that any type of interference unconnected with the natural communication between individuals can be eliminated. This means that whenever a separation must occur (brought about either by choice or by death) no suffering will be superstructured as a result. On the contrary, everything will come together again in a satisfactory, and I should say reasoned, way, in which the whole problem has been absorbed into the system and understood, because it has already been thought out.
You must not imagine your feelings to be always so true and so great; often they are mere emotions and frequently lack something more profound behind them. Of course, they are the only ones you have and it is not your fault, but I simply wish to analyze such a situation in which all these feelings cause you to suffer more than is necessary. Why am I talking about this then? Because it is linked with your independence. At certain times you encounter situations in which you must fulfil yourselves; however, you know that in so doing you end up by inflicting a mortal wound on the feelings of others (even though these same feelings can often be turned into superstructure, as I have already said). In this case it is vital to have the conscious knowledge of what you have to do.
Naturally, this knowledge must also be understood by the object of the confrontation, the person with whom we come into conflict. The latter, in turn, must start examining his or her own feelings in order to eliminate as far as possible particular superstructural frills so that you can both arrive at a better understanding of the situation.
I quite understand that this is very difficult to do in your lives. It is also true, however, that because of such difficulties, many Spirits pass over to this side having been unable to fulfil themselves on Earth and without having done what they had planned to do. This needs to be made perfectly clear. Thus we should ask ourselves - which is what I am doing now as a Spirit - whether it is worth the trouble having such regard for others on Earth, if we only end up by holding ourselves back. On the other hand, however, as a Spirit I also know (and I must tell you) that when you do not have the required respect for others, the Spirit is also responsible for the consequences. This is why I have spoken about that transient area in which one cannot apply any fail-safe guidelines.
In this, as you see, the principle of individuality comes up again; that is, each one of you is quite plainly a single being in an unrepeatable historical moment of life on Earth, because only at the current time and never again can you possibly be what you are now. Even in ten minutes, at the end of this lesson, you will be different, solely because a certain type of argument has entered your heads. Thus each moment is unrepeatable.
Later, of course, we know that everything becomes absorbed into the system and reprocessed; but the almost emotional moment, the developmental one in which your taking part affects your acceptance of certain truths or realities, is, each and every time, unrepeatable. This is why I always say that you can even have painful experiences caused by others (who by creating experiences end up by harming you). It always happens but on such occasions you should have the skill to transform all the pain into a positive experience. This also leads to (and becomes, after all, an act of love) your forgiving the others, who, having to live their lives in a certain way through free choice and meditation (and after careful consideration), are forced to clash badly with you. Moreover, if you transform this experience by understanding it, you will do yourselves good because this is a worthwhile action which acts as a catalyst towards your own evolution.
It lessens to some extent the possible feelings of guilt which may arise in those who, being considerate and conscientious, clearly have not willingly chosen a situation in which someone must suffer. Of course, each individual instance has its own peculiarities, and the general yardstick continues to be that of avoiding causing harm to others. But, as you quite understand, this general rule has very profound consequences: due to the fact that the Earth is made in a certain way, you harm someone, even without realizing it, at any given moment.
Perhaps in this precise moment in which you are listening to my voice you have neglected your children for this hour spent with me. Against your will - one might say - you have harmed someone. Maybe your children would have preferred to go out for a walk with you. Possibly you have skipped an hour of study or work which would have produced something extra for your family. What I mean is that in the most unthoughtof moments you can hurt someone to a greater or lesser extent, causing harm which is not in fact harm at all. I could go on in this vein for ever, but it is in the interweaving of a multitude of existential situations that all this is unavoidable. Now, whilst admitting that the general principle ought to be that of not doing harm to others (that of not doing as you would be done by), all the same this general rule should be stuck to closely as regards some of its aspects.
In other words it should be abided by as far as its reality is concerned which is that, living together, one cannot entirely avoid harming others, but the harm can be reduced considerably so that in the end it can be cancelled out altogether. This "cancelling out" then comes into being by going over once more, with careful attention on your part, the things that get done as time goes by. Thus when the inevitable circumstance of harming somebody arises, at least it all springs from a careful analysis of your own life; it is a choice made with maturity and does not result from slackness on your part. This tenet should be observed for everything you might do in life. Such a mode of conduct excuses you in some way, especially if you have managed to discuss the problem with those people who could be harmed, by so analyzing experience that the subject can be developed on a profound basis. At this point, at least the terms of the question are crystal clear and they are quite aboveboard.

Question - In other words, any victory should remind us that a defeat has taken place, and thus all this is pardoned by the intentions which lie behind our actions. If I may refer to your example, you could say that by and large, as I am here listening to you, I can offer something more to the same people whom I have taken some time away from.

Entity "A" - Yes, but I certainly did not give a very illuminating example. What you say is surely the case, so let us take as an example a research worker who spends night and day, his whole life in fact, in a laboratory, neglecting his wife and children completely, yet who, upon finishing his research, possibly discovers a vaccine which can cure a fatal disease. Now how should we judge this person? There you are, beginning with an unremarkable example, we have passed on to a more important one,  and remember that there are tens of thousands of such examples on Earth. A completely different argument from this one can be inferred, however: how badly organized you are, and how badly organized were we too when we were here on Earth. In other words we were, like you, victims of particular circumstances which forced us to create certain types of family units, making up electrons around a nucleus so to speak, with the resulting lack of independence for their various members. In this way it is really the person who works, the person who runs the family economically speaking, who is seen as a central figure around whom everything rotates and nothing can be done without involving this nucleus. It is for this reason that we are in an erroneous situation.
This naturally leads to the creation of family ties and more precisely those of a patriarchal type of family which rotates primarily round the man, creating obsessive links which end up fostering fictitious responsibilities.
The man in this type of patriarchal family in fact, by neglecting his children, eventually causes them harm, because they have been brought up to believe that their father was the nucleus around which they had to rotate their lives. If he, the nucleus, ceases to function properly, it is selfevident that that type of family will collapse.
In this way certain obsessive, violent and passionate feelings are nurtured. As a result the father is the master of the son and the son is the slave of the father. He is a slave not only as regards sentiment but also on an economical basis, one that is brought about by so exaggerated, so flaunted a relationship between his internal self and his paternal figure, that when a separation comes about it becomes a traumatic event.
But the situation before us has become pathological and absurd, implying therefore that our whole argument is similarly absurd. What general principles should we now take into consideration? Should we find this man guilty or not guilty? The man who was forced night and day, year after year, to stay in his laboratory, but who in the end, all things considered, discovered a vaccine which led towards the saving of, shall we say, millions of human lives, whilst at the same time destroying three or four  his wife and children? Is he to blame? I do not think I could draw from this any universal principle at this stage. In other words this man truly had to press on and we should ask ourselves whether the others should really have pestered him. Where was it established that they had to hassle him? What doctrine lays down that children, wives and relations must necessarily rotate their lives around such a father/nucleus, sacrificing him and forcing him to sacrifice them?
The principle of autonomy and independence can even hold good maintaining the existence of family units, but they should not be closed. They should not be narrow and fettered like islands and personal worlds. This is the mistake you make and it is a mistake which has clear social and economical bases behind it, because family units did not evolve in this way, out of spite. They turned out the way they did because they were intended to do so, but this would be a very long argument and would require fuller discussion about both patriarchal and matriarchal types of family organization. And it is here that finally and fortunately we have death. I say "fortunately" because, at long last this poor Spirit, forced as it is into abnormal situations in which it does not believe, can escape from such neuroses, traumas and obsessions, and judge itself.
Yes, indeed, its eyes, so to speak, also examine the harm it has done to others, but it knows full well that although the others have suffered this harm, they have also had certain experiences - and they had already known about them beforehand when they in turn chose to incarnate in a particular historical moment in time which could not have resulted in anything else. In other words, we have foreknowledge and therefore no-one can be blamed for anything with the exception of a few peripheral facts. With respect to the example indicated above, these could include the following: having had such a vocation to do research night and day, was it really so necessary to have children? Could he not have done without?
This is a definite responsibility certainly. Obviously it was useless his making up a family unit, bearing in mind he knew what was in store in that historical, cultural and social moment. Thus other responsibilities spring forth. Then, if we admit that a mistake had been made, it would have been a double- or even triple-fold blunder because, having children, it was repeated more than once. Apart from this, on the other side of the coin, we should say that those Spirits have nonetheless had experiences. Then, I grant you, perhaps it was not vital for him to spend night and day working, to have gratified his special vocation in such a way. It could be that he actually did withdraw himself knowingly from the love of his children. You can see here how assessments become individualized and change from case to case.

Question - I think that the quality of love counts for more than material time.

Entity "A" - Love only counts if it is transferred, remember that. Because you can love someone a great deal, but if you do not show it and if you are not with that person, if you do not transfer your love in such a way that the other person feels it, it is quite useless for you to feel it at all, keeping it closed up inside you.


Question - What are the real moral limits of the experience of the Spirit on Earth?

Entity "A" - What do you mean by moral limits of the Spirit? We know very well that they do not exist. It begs the question and seems, from the point of view of the Spirit, impossible to answer. It would be like asking the Spirit if it indulges in moral or indeed immoral actions.
On the other hand, one can definitely say that it is "immoral"  if we may employ such a term as this which you use on Earth  for the Spirit to take part in any activity which restricts the freedom of another Spirit. In this way, "immorality" can be perceived as causing another Spirit to make a mistake, or doing things which alter its freedom and decisions. But "immorality", as far as the law of God is concerned, is quite impossible to commit. This is because we start with a general premise quite different from that of religions.
According to religions, the Spirit (and also Man in a certain sense) must abide by a law preestablished by God, and disobeying this law automatically brings the Spirit into a situation of, shall we say, "sin" or "immorality". It should be noted that this condition of universal life supports the dual view of the universe, governed by good and evil  there is no escaping from it. If a Spirit does not observe God's law, it means that it conforms to another one. By logical assumption it must be a follower of someone else because, if it were a follower of God, it would necessarily be a party to the Latter's own law. Basically it would be dealing with weighing up its own actions, making them adhere as well as it could to the corresponding law of God. One can argue that it might choose another path: neither adhere to another law, nor follow God's. As an idea, this really lacks logic because, if this were the case, the Spirit would have at least three choices: follow God's law, ignore it and follow someone else's, or indeed follow neither and shut itself up passively in its own individuality. The passive situation in this instance would not be "sinful" as such, it would merely be a position of limbo, and here again various complications would come into play such as Time etc.
Be that as it may, I am stating that the Spirit always abides by the law of God, and it is impossible to imagine "immorality" with respect to that law. This is absolutely irrefutable if we acknowledge that there is only one God. This principle is not, however, valid in all circumstances. What I mean is that there are moments in the life of the Spirit in which, when coming to terms with a section of the universe which is made up in a different way (the Earth, for example), certain conflicts may arise which can be defined as "moral" or "immoral". I do not like using these terms because they conceal ambiguous meanings. "Morality" and "immorality" lead one to think about sin and guilt, taking us back once more to an argument which I do not feel able to support, bearing in mind the many things that have been said above.
However, we can take into consideration an action which complies with the law of God and another which, according to convention, as far as the transient nature of life on Earth is concerned, is in disaccord with it. This we have to admit.
In fact, for example, we say that every action (be it voluntary or involuntary) which brings suffering to others should not be carried out, because it is a negative action. It remains all the same an experience on account of our acceptance of such a value even as regards Man's socalled negative actions. These, in the moment in which they are qualified as experiences, become positive for the mere fact that they have been applied, whatever reactions to them may have been.
Suffering, feelings and pain are emotional issues or individual conflicts, if anything, and the law of God has no relevance here. If I cause you harm voluntarily and I realize it, it is I who suffer and there is no God and no Law which can force me to suffer or not because of it. This is because we are dealing with a personal dilemma of mine, with my individual makeup, which reacts in a certain way with respect to experience just as my structural condition reacts when faced with any other type of emotion and experience. The Spirit which, for example, incarnates and is subject to a traumatic ordeal, is linked to the particular technical detail, and the Law of God plays no part in this case either. Traumas can depend on the system of life which I had originally organized for myself and which for reasons of theoretical or experimental conflicts, can cause me a distinct type of suffering. They are individual circumstances and the law of God plays no part in them. Thus this is the general scheme of things as far as "morality" and "immorality" are concerned. However, I suppose you wished to refer to something more precise in human experience.

Question  How is it possible that the Spirit can be guilty, when we all know that it can do little or nothing after it has incarnated?

Entity "A"  We are naturally referring to those instances alone in which the Spirit plays a part, a tiny minority of the ones involved in human life. In all other cases, if a man does not specifically allow his Spirit to share his experiences, they will not be passed on to it.

Question  You have taught us that only on rare occasions does the voice of the Spirit reach our consciousness. Once in a while it reaches our subconscious, but for many people even this does not happen. Therefore, if the Spirit cannot control the body, how can it be held responsible for actions which it has not willingly sponsored?

Entity "A"  Matter behaves in a certain way and the Spirit is not responsible for this. On the other hand, there is no such thing as the responsibility of matter. All that the body does, without heeding the intentions of the Spirit, can in no way generate responsibility. You have organized society in such a fashion so as to regulate the use of your bodies. These laws were made for matter; they have no jurisdiction over the Spirit.

Question  But on the other hand, if we had no laws, we would have chaos.

Entity "A"  One cannot do without laws , that is true, but you have extended them to individuality, in such a way as to private Man of all freedom. You could get along very well without all the terms invented by your mental schemes. None of you bears sole responsibility for them.

Question  We set off looking for something rational which sometimes ends up incoherent, and this causes continual twists and turns.

Entity "A"  One cannot all of a sudden say to men and women: "This is the Truth; follow these guidelines" because these are slow processes, which may sometimes be hurried up a little, but the pace is undoubtedly slow. On the other hand, there are no rules to be enforced. Once a man reaches adulthood, the process of learning from scratch becomes laborious.

Question  It could be argued that, insofar as a question of implicit rationality is concerned, the evolution of certain laws resulting from divine principles is envisioned in the simplest way possible. However, I feel that that does not happen when the subject under discussion regards the "technical" part (how can we call it?) of the separation of the Soul from the body at death, and so forth. In actual fact, all that we have been talking about here for years is relevant on a theoretical plane, but if we turn our attention to what actually happens, we find ourselves surrounded by a sea of suffering. This is largely due to such a method which, for "technical" reasons, is distressing and hampers a lasting cohesion with our views of the Soul, with monotheism, and with our attachment to the physical world. Clearly this is not negative, in the sense that it brings about a certain benefit to the Spirit, but...

Entity "A"  You see, it is distressing, but for whom?

Question  It is distressing for the being which is subjected to all these trials and tribulations. What I mean is that this delay in liberation to brave new planes of consciousness...

Entity "A"  Yes, but I would not exactly use the word "distressing". I would rather say that there are moments in which the Spirit can be uncertain, where it can be perturbed, but it is the body or at least the Soul, rather than the Spirit, which in the end has to undergo tribulations. The Spirit has moments of uncertainty and can be bewildered by particularly critical circumstances which arise, but I would not speak about real suffering, because, as far as the "technical" fact in concerned, the Spirit itself does not suffer. If anything, it is the intelligent component of the Spirit which reacts in a certain way or distinctive manner according to the type of experience involved, but there is no real and proper suffering.
After all, any suffering of the Spirit should be contemplated on a different plane than the one on which you think and imagine. Its suffering is always an exterior act which it intellectualizes in a certain fashion. The Spirit, whenever it completely lacks different structures other than itself (for example, the Soul, an energybased structure acting as an intermediary between the Spirit and the brain) is unable to suffer. It is eternal and immortal, whereas the Soul changes after death  but we shall tackle this question in more detail elsewhere.


Question  We should like to delve once more into our discussion concerning instincts, so-called faults perpetrated by Man, and the "judgement" we may undergo after death for deeds which we at the present time do not even suspect of being negative, whilst at the same time we might be surprised at not being "judged" for actions which we have always thought to be wrong throughout our lives on Earth. We feel the problem ought to be clarified more plainly, as it is the cause of a great deal of confusion on our part.

Entity "A"  Generally speaking, as far as "responsibility" is concerned, we should bear in mind the fact that the living being is made up as we know by a body and a Spirit, and if it is true that our instincts play a minor role because they are kept within certain limits, all the same each individual is responsible for a spiritual heritage which he or she must reveal in order not to be at fault. This spiritual heritage, the essence of the Spirit, must not be presented according to Earth's moralistic indications, following which Man is forced to do certain things resolutely, not do others, show charity, practise piety, love his neighbour, listen to and take part in religious rites, and as a rule not do any of the things that his instinct tempts him into doing. Seen like this, the problem sounds somewhat false. This is because the Spirit in actual fact manifests its spiritual heritage through its matter, and therefore its "spiritual morality" is created by the manner in which it governs such instincts, in other words its body, and relates to the environment in which it finds it is living. It does not give up its instincts, but for precise reasons it guides them in such a way that they do not bring about harm to others. In this sense the Spirit applies a principle of brotherhood, a spiritual principle, so that it can steer its instincts not basing itself on their specific moral or immoral use but on the relationship which these instincts have with the surrounding world.
To put it another way, I can use a particular instinct if it does not do wrong or bring about harm specifically to another person. Of course this idea is out of step with earthly views of morality, particularly in its formal sense, that is the way in which instinct is crushed precisely because it is "base" instinct. But the Spirit comes to Earth mainly to use the body and develop experiences through it, not to give it up, because the greatest experience comes principally from the body and secondly from the relationship the latter has with society at large. When you speak (as we do too) about experiences of the Spirit in the world, you must intend above all the experience the body has with the world. There can be no experience without the body.
The Spirit can only live through its own physical body which, due merely to its being used, is the first organism to transfer to it a broad range of facts and knowledge. Therefore, the Spirit's responsibility lies in its not using its own body rationally and intelligently, because it is precisely in such a rapport with its body that the Spirit matures its greatest experience. The difference between one person and another, as far as a moral appraisal is concerned, is also due to this: the manner in which our Spirits govern our bodies so that others are not done wrong or harm, but on the contrary good. In this sense Man's actions within society are developed through Man himself and the Spirit always manifests itself through the body it possesses.
If it is true that Man has no knowledge of certain factors on a human level, such as his own memory and consciousness, it is also true, however, that there is a Spirit whose activity is by and large carried out "behind" each person. A Spirit which, from the moment of birth, from the planning stage of its life on Earth, knows what it wants to do and prepares its relationship channels with the body in such a way that through its subconscious it can always transmit specific controls, suggestions and stimuli directed at the sense organs of its own body. If this were not the case, the Spirit would truly be separate from the body and could not be held responsible for anything at all, which is what can happen when the brain has suffered serious damage  in which case the Spirit cannot really be held responsible any more for the actions of the body. But when such an example does not present itself, you should understand that the Spirit always retains stimulus channels and, on the contrary, the point is the following: whenever you use your instincts legitimately for an action of yours, if appropriate censure, control, limitation or moral assessment stimuli do not reach your conscience, this could mean that the Spirit has not transmitted through the subconscious its "moral quality" which outlines and qualifies your behaviour and action.
In such an instance it is responsible. When you speak about responsibility, you must always give exclusive attention to the responsibility of the Spirit. You, as human beings, are nothing; you count for nothing and have no value whatsoever. In fact, as human beings you die; all the organs which permit you to speak, gesticulate, walk etc, die. It is always your Spirit which is responsible and when we speak about you, we intend you, as Spirits.
If the Spirit does not transmit a stimulus of moral censure, appraisal, or judgement, it is responsible. Once an action has been done, it cannot be undone; if some sort of moral criterion does not intervene within you, it is you Spirits which have failed to bring this about.

Question  But then, apart from a formal, logical continuity of a certain argument which we as people began years ago in our relations with you Spirits, why do you bother informing our human consciences and desires about these facts? Clearly it would be much easier to suggest such things directly to our Spirits rather than to us as human beings.

Entity "A"  I am, in fact, only giving you part of the teaching here. However, I should like to correct a little what you have just said. You, my listeners, are first and foremost Spirits which are inhabiting bodies, and which, through your brains, psyches, culture and knowledge etc, are preparing certain behavioural guidelines which can, to a greater or lesser degree, benefit the lives of your Spirits on Earth. Your behaviour, therefore, is the basis, the foundation through which your Spirits can manifest themselves in varying nuances of clarity and obscurity. If you therefore, as bodies in perfect union with a spiritual goal, prepare your bodies in such a way that your Spirits can make their mark on you more effectively, you will be doing something profitable. In this moment, by listening to me and by taking part in this discussion, you participate as Spirits too, and not merely as forms of intelligence or psyches which live together with the Spirit. On Earth the relationship between the Spirit and matter is more or less constant.
Remember one thing that I have already said and that is that in this moment you are predominantly flesh, or physical matter. The human being is almost totally matter and it behaves almost wholly like an animal. But, as is the case with some of you, or indeed with many, the fact that spiritual sensitivity indicates that the Spirit make its mark in a less formal yet more profound manner, means that it is your task, your duty, to reduce the distances lying between Spirit and matter; and these distances can only be shortened if you create suitable channels in which the Spirit can travel more incisively. The channels are those of knowledge and truth, that is those which allow your psyche to adapt itself better to spiritual reception. In this sense it is Man's duty to open up for the use of his own Spirit all possible channels of information, experience and transmission towards Earth.
Doing this the evolution of the Spirit is enhanced; it is better advised from within. And even if in this moment you feel more human beings than Spirits, you must in this way unceasingly give your Spirit the opportunity to live more detailed, more profound experiences, as far as the penetration of human experience is concerned. It seems to me that your dilemma is thus adequately clarified.

Question  I am still somewhat confused in the back of my mind as far as the dichotomy between Man and Spirit is concerned. It is the same old argument regarding Man as a brain, body, psyche, soul and spirit. Here we are dealing with something new. It is perhaps merely a nuance, an almost imperceptible entity, but it is still something which I cannot yet manage to fit in with everything else.
When you say that we humans work for our Spirits, it is like saying that we entrust to the least important part of our being the most important task which should on the contrary be the sole domain of the Spirit. That is, when you speak to us as humans, you speak directly to the part which you yourself have defined as inadequate and finite.

Entity "A"  I am directing a certain argument towards you because I know that you can really only understand because you have a Spirit. If you did not have a Spirit, you would not be able to understand me. What I am saying would truly be beyond your comprehension.

Question  Therefore it is a question of terminology: it is consequently never I, the man, who can help or give firmer foundation to my contacts with the Spirit, but it is always the Spirit through me, the man, which grasps something more steadfast.

Entity "A"  Indeed, but your business is different from that of the Spirit. You should be paving the way for it in a certain sense and dealing with how to define your mental and physical makeup, your personality, structure, or capacity as a transmission or reception device. And you should also analyze the manner in which you make your body function, in which you preserve yourself, and how you might allow or restrict contacts between your Spirit and the human world.

Question  But such a contact, such a predisposition of mine, always derives from my intelligence as a human being, therefore...

Entity "A"  Yes, it is also dependent on your intelligence as a human being but for this reason I must make an impression on your human intelligence too, quite apart from doing so with your sensitivity as a Spirit. In fact my primary objective is to convince you on a human plane. Having obtained such an assurance, the dichotomy would be far more striking.

Question  I could even say that in the end we come up with a technical fact: you must make your mark on human channels in order to facilitate what the Spirit has to do, and therefore the responsibility is not totally the Spirit's.

Entity "A"  Of course, it is not totally the Spirit's, this is clear; we have said such a thing many times. Its responsibility is diminished whenever there is a great deal of resistance at a human level because, as we have often repeated, the body is really a barrier which puts up an enormous resistance to the Spirit, getting in its way and obstructing from time to time certain contacts, certain more emphatic messages.

Question  To continue this line of argument, another question springs to mind. At the precise moment in which the body dies, or at any successive stage, is there a solution of continuity within the consciousness of the essential ego? Is there a sort of "jump" which the ego makes in order to find itself turned into a Spirit at a certain point, remembering only vaguely its experience as a man?

Entity "A"  There would in fact be a "jump" if we did not have postmortem lethargy. In practice, it is precisely this sort of lethargy which diminishes the jump enormously.
In any case, let me state that nonetheless despite the lethargy, the Spirit is subjected to  how can I put it?  various requests which will no longer be of a strictly psychological nature. We undergo undeniable deformations, if only for particular stretches, until a genuine equilibrium can reestablish itself, a kind of unity or continuity.

Question  Therefore we shall have to make some sort of effort to allow us to find ourselves again.

Entity "A"  For the Spirit it is basically like coming out of a drunken stupor and it is traumatic even if it does not show obvious symptoms of real suffering.

Question  All the same the continuity of selfknowledge never disappears completely.

Entity "A"  No, it is never brought into question. There may be moments of depression in which certain changes take place but this continuity is forever present.

Question  For some people the role of totally distancing themselves from desire can play an important part provided that they do not have it for their whole lives.

Entity "A"  Naturally, whilst affirming your right to use instinct, I have nevertheless also stated that the latter should moreover be governed by reason. To this aim human desires should not be developed, at least until after they have been examined, until after they have been filtered by our reasoning. The resulting endproduct culminates in pouring away the bitterness of our desires, making them more malleable and channelling them in a more rational way. No instinct and no desire can be expressed without first passing through reasoning and intelligence. All such desires are then also bound to the structure of the nervous system, and each reacts in a different way to the same impulse.

Question  Thus we can say that there are basically two forms of experience as far as matter is concerned: one consists in our entering into the selfsame matter, even through our desires; the other exists in the control of the matter, that is of the same material substance, on the part of our incarnated Spirits.

Entity "A"  I agree, but look, the ideal is to live by immersing yourselves in the knowledge and use of matter, checking, however, that your employment of it does not bring about harm to others.

Question  This can be found, for example, in works of art, even though artists only rarely manage to create great works which achieve participation and detachment at the same time.

Entity "A"  It is a bit different from that. In your example there is no direct participation in life but simply the description of life or of its use, whereas in reality life is a very different thing.

Question  I think you should act in a way that you do not have to suffer the rebuke of your own conscience, so that by contrast you can always be sure that you have acted well.

Entity "A"  I would not talk about being rebuked by your consciences: all this is a bit ambiguous. I should say rather, in a clearcut fashion, that you must not bring about harm to others, quite apart from whatever rebuke you might be given by your consciences, because you are unable to analyze them properly. Such a rebuke is often motivated by a false idea of upbringing which you have learnt from childhood, in other words by a sort of pseudo conscience. Many of you believe that your conscience is rebuking you but it is frequently just the echo of a false or erroneous manner in which you were brought up. It is not your Spirit which is rebelling but your sense of good manners. It is the way in which other people have instilled certain ideas in you. Thus you end up by believing in a conscience which is, after all, very fickle and which varies wildly.
Each one of you reacts to your conscience according to the family in which you were brought up, the environment in which you grew up, the country in which you were born etc. A great deal of elements add together to make up a sort of pseudo morality. Morality, as you well know, even changes from region to region in the same country. What therefore is the right one? Each individual inhabitant of the various regions will have his own "voice of conscience" different from that of his neighbour. Of course they are all wrong and nobody really understands what true morality is.


In order to give a broad idea of the theories expounded up to now by Entity "A" (Andrea), we propose to outline below their main principles, leaving aside for brevity's sake, all the theoretical implications which may be inferred.
We should remind the reader that Andrea's total message  which continues to grow as time goes by  has so far been transcribed onto more than 10,000 pages and recorded onto approximately 2,500 hours of tapes.
There are also numerous publications which deal with the doctrine of this great Master  even a doctoral thesis has been accepted by a national university in Italy regarding research into this important paranormal case history.

Prior to spelling out our synthesis, we should like to state beforehand that the principal line of thought contained in Andrea's teaching is based on the certainty of the existence of the Spirit. The latter is an energybased structure made up in a way unknown to us and created by God; or rather it is emanated by Him because nothing can be created, as everything already forms a part of God. The Spirit is a free, independent being which starts its trek as a "blank sheet" but which retains throughout this infinite journey the necessary drive to elaborate on and expand the divine nature within it. The "journey" which our Master makes reference to has two parallel paths: an external one beyond itself, in other words both in the real and conceptual universe, and an internal path which reconverts into knowledge all that it garners from its analytical journey outside its own Self.
This cognitive "work" lasts for ever and this path also includes the cycle of human lives which make up brief moments in its infinite journey. No absolute truth is to be found. On the contrary, the Spirit's knowledge grows steadily because the universe is by and large a spiritualmechanical machine in a continual state of flux, a machine which draws nourishment and energy from the marvellous mystery which we men and women have given the name of God.

That being stated, our Master tells us:


What we define as "evil" is just an immature view of the only emanation feasible, i.e. good.
However, as terms, both good and evil have human meanings and symbols. In the reality of the universe no antiGod can be conceived and so the devil cannot exist. If he did, he would have to have been conceptually created by God Himself who at this stage would be the sole cause of evil. In fact nothing can exist (not even His antithesis) which has not already been part of God. The devil would thus have been created by God Himself but we should then allow that God's mind could likewise shelter the rudiments of evil and such a thing is impossible.


Only beings which encompass the same authority and majesty of God can reach Him. The infinite being, which God is, cannot even be reached by the Spirit despite the fact that the latter is also infinite. It is like two parallel lines: two such infinites will never meet.
To reach God, the Spirit must be similar to Him. And in this case the Spirit would melt into Him, thereby destroying its own individuality. This would be like true death for the Spirit. But if the Spirit could reach God, we would have many Gods, each one of which of the same value, as all of them would be equal to one another. Furthermore, it is completely absurd to believe that the Spirit can contemplate God. Contemplation is never an intelligent act and, as such, does not fall into line with the behaviour of the Spirit which is, on the other hand, an active Being in a state of continual evolution. In short, the image of God, longing to be adored like a common or garden human being struck by narcissism, seems trite.


Both are created at one and the same time, but elements which bear the stamp of independence, individuality, freethinking intelligence and selfconscious, make up our real selves as spiritual beings. All other things created which do not possess these characteristics become "universal matter".
The two planes are separate but the Spirit looks at that which is outside itself, in other words the universe, the world whose path it is to follow and get to know; but, structurally, matter and Spirit are both made of the same substance.


There is no other way about it. Evolution is the consequence of knowledge and the latter is brought about through experiencing and living existence  in other words life  wherever and in whatever form it may be. Theories are mere props and can never substitute the tangible work of true experience.
If theoretical periods of critical reflection exist, these must be corroborated by behaviour and experience. It is only in this way that the Spirit can increase its knowledge of God and universal Reality. For knowledge of God, we mean the proliferation of interior qualities which, in each of us, are already of a divine nature. In practice, evolution awakens in us our consciousness of belonging to the same nature as that of God. And it is in this manner that the long soughtafter, wonderful union with Him is brought about. But we are dealing with a mere flash of lightning and not a goal: the discovery, that is, that we are made as spiritual beings of a similar nature to that of God.


This is the logical consequence of the points described above and it is one of the most revolutionary of Andrea's principles. According to our Master, scouring both our external self (physical matter) and our internal being (our true selves), we can achieve the knowledge of the reality and truth of things. From this principle we can infer that human bodies must be used and lived in intensely and not in an idealized way, as religions have always established, because the Spirit can only come into contact with the world through our bodies. If the body is extinguished by the oppression of restrictions, existence becomes futile for the Spirit because our goal in life mutates into such constraints and passive sacrifices.
The body, Andrea says, is the aerial of the Spirit and must be used as a transmitter of experiential signals.


The body without the Spirit has no sacredness whatsoever. Our lives are intended for spiritual experience alone; only it can fulfil them as far as their significance and purpose are concerned.


We are reincarnated many times until our thirst for the knowledge of corporeity linked to the physical system of the Earth has been fully quenched. This principle of reincarnation confirms tacitly that the Spirit is in no way created by God at the moment of conception but that it was in existence before this date for a period of time quite unknown to us.


It is impossible for us, as humans, to understand the language of the Spirit, but we can get close to it by rediscovering our inner selves, the mysterious dwelling of the Soul which is present in every living person. What is required, to put it another way, is to create a new centre for the ego and include within it our spiritual consciousness. This is not be confused with an entirely different issue  psychic consciousness  which is housed in the brain. But, in order to attain a result of this kind, we must modify the ideological snare which forces us to be such enfeebled human beings with our rules, taboos, obligations and pseudopsychological moral constraints which make us utterly forget that we came to Earth to live for the sake of our Spirit and not to submit to human codes of conduct.


Freedom is basically a quality of the Spirit, not of the body, as the latter is mere matter prone to the laws of cause and effect.
Man, moreover, is subjected to psychological and social conditioning and is enslaved by the world.
But we can gain our freedom once more through moral disobedience which consists in giving ourselves individually an aim in life oriented towards the needs of the Spirit and not towards the will of other people. Being free means thinking with our own consciences and not with the ones set up for us by others since our coming to the world.


But in order to implement it, however, the Spirit must struggle with all types of corporeal conditioning. Many acute existential neuroses and a high percentage of personality loss are not caused by people's internal and external stimuli but by their straying from their inner programme, by the fact that they live different lives and experiences from those which are vital to the Spirit.


Nothing ever dies in the Universe. Why should the structure of our consciousness be the only thing to die?
Our Master teaches us that the Spirit dies when it comes to Earth and not vice versa. The true home of the Spirit is not the Earth. Death is therefore merely a return to our Father's house.


Our true life, our genuine conscious feeling, can be achieved only in the acknowledgment of our inner nature to such an extent that we can see within ourselves perfectly, because it is we who are our Spirit.
Outside this, Man is dominated by a loss of sense and meaning, since he lets himself live passively and thinks about the Spirit (if he ever does think about him!) as an outer being which he can at best define theoretically or admit through faith. Thus, as he lacks the background and experience gained from participating in the hunt for his own Soul, Man carries out mindless rites and is dominated by feelings of guilt and indifference towards any quest for truth.


They clearly do not exist beyond human confines but even when we are living on Earth we can perceive their nonexistence.


Our Master has dedicated to God sublime, stirring lessons in which he basically affirms that we are more acquainted with what God is not and what He does not have than with His true nature which can only be perpetually unknown to us. This derives from the fact that the infinite is unreachable and as divine attributes such as intellect, power and truth are also infinite and eternal, it will never be possible to comprehend His inner being.
Despite this, the presence of God is real and continues to dominate the universal scene because, as Andrea says, although we live our independent lives, we have never left the Father but are constantly in His midst. And all things are likewise in His midst, as there is no place or mental reality in the Universe in which God is not present.


Question  What sort of experience can a Spirit have which incarnates with the intention of being born and dying immediately afterwards, when we know that a newborn baby can only have very rudimentary experiences?

Entity "A"  First of all it draws experience from the actual birth itself, from its approaching matter and subjecting itself to the whole trauma involved, from its following the journey planned for it at its incarnation. To put it another way, life itself, as such, is already an experience for the Spirit. And it so much more so than death, because death represents a minor event in the history of the Spirit, whereas coming to Earth is a maximum one.
When we incarnate there is a change of condition, and basically we participate in the adventure of an experience which may or may not prove to adhere faithfully to the Spirit's original intentions, often ending up diverted by the many obstacles that the Spirit finds in its path. Death, on the other hand, is a return to its natural state.
But similar experiences are also to be had in incarnating a deformed body, or one which is mentally ill, where it seems that there is no room for tangible, clear and consequential experiences. Here, to put it in a nutshell, experiences are improvised and hardly ever passed over to the Spirit, as they lack the consciousness of experience, the "mental gesture", so to speak. But in these cases too the Spirit draws experiences from life in itself, rather than from experiences obtained from the way in which actions are carried out.
I should also add something else which is often forgotten and which has in part been forgotten here too. We uphold the principle of reincarnation, that the Spirit can return to Earth many times, because it represents an evolutive cycle, bearing in mind that the range of experiences possible can never be made in one life alone. But  leaving aside all such philosophical, theological and similar considerations  as far as this problem is concerned, I should say that many experiences which seem peculiar help the Spirit to be compensated, as a recognition of its experiences, from one life to another.
That is, the Spirit can sometimes be given the opportunity through life to correct previous experiences, or master them more satisfactorily, as it is like a child who tries and tries and tries again until he has succeeded. Living life in this way, many experiences or facts which occur on Earth may seem on face value to be absurd or inexplicable  and they are in a certain sense if you compare those styles of life and experience with others around in that historical moment  but they are no more absurd if they come to be considered as the culmination, the crowning of other interrupted experiences, or ones badly executed in past lives.

Question  So there is a sort of cycle which completes itself as time goes by.

Entity "A"  A cycle does exist, certainly. Millions of Spirits are wrapped up in it and it is clear that there cannot always be an identical relationship between them, so many of these effects from your point of view do not appear to be compensated for, whilst from ours they are most definitely.

Question  Talking about death, can there be deaths from which no experiences can be drawn?.

Entity "A"  Death is always an experience despite the fact that it is not a great one. Differences in the experiences recorded are due principally but not solely to the types of death involved.
You react to events in some way or another. It is not the event as such but really your attitude which is of real value. When we talk about experiences of the Spirit, we do not mean the news of the experience or its transcription either as a visual or linguistic image, but, on the contrary, we intend the transcription of its symbolism or meaning. The Spirit activates a phenomenon of apperception  in other words it digests the experience set aside from its form. If it did not do so, your experiences would never affect the Spirit.
They develop in the physical manner common to types of organized matter and the Spirit draws certain meanings from them which, when they pass over to the Spirit, cause evolution. It is in this way, therefore, that death is not a significant event in itself, but it is rather Man's behaviour, as he participates in it fully, which qualifies or disqualifies the experience of death and sends these socalled information signals to the Spirit.

Question  Can those people dear to us who are in your world comfort, guide, help or be close to us in any way?.

Entity "A"  It depends on their spiritual dimension, on their affinity or lack of it with you. Obviously those who leave you behind can find themselves in the most diverse situations, not all of which are suitable for them to come back and find you again, but on many occasions such circumstances do occur.
However, you should put out of your minds to some extent the fact of their guiding and helping you. It sometimes happens and it concerns above all a relationship between the Spirit and God, between the Spirit and the other life, but that spiritual beings can help you  quite apart from the mechanism which you must feel within you and use to assist you in recovering from your grief  is something which you should not advocate.
This is because, you see, each one of you must live his or her own life alone and cannot be helped. The law does not allow such a thing, except in a few instances. That it does happen on occasions, I should hasten to add, is due to the fact that Spirits have unlimited freedom of action  and sometimes even break laws  taking the responsibility for such action upon themselves, but the law as such has not agreed to relationships between spiritual and human beings. Naturally your loved ones, your "departed", those who have left you behind, can get in touch with you. And there is no reason why they should not. After all, it happens many times  on many occasions you do not even realize it. But your Spirits do not have the mere function of giving or having something for you, and you should neither ask for, nor expect, a solution to the problems in your life by appealing to God or your dead.
You must stimulate in your innermost selves your own strength, your own will, your own capacity to look at problems in a more vivid and serene manner, so that once again you can find the inner peace or order which at times you need to resolve your conflicts and dilemmas. It is possible that after this some help may occasionally come your way. But, as Christ said, first you must have faith. Help will follow because having such faith is the equivalent of gaining your salvation.

Question  Some people have said that when you die you go into another dimension.

Entity "A"  All the same, you can still keep up contacts with the Earth. In other words, a loved one who has left you can continue to follow you and continue to know what is happening to you. But the fact remains that he or she is almost always prevented from helping you.



In 1983 the Italian Centre of Parapsychology (CIP) published a very useful study, Reading a Master, edited by Carlo Adriani, Maria Calì and Corrado Piancastelli. This treatise gave a summary of the most important principles contained in the whole of Andrea's doctrine. The publication, for those who can read Italian, is of enormous benefit from the point of view of either teaching or training. Starting with this issue we have, however, decided to begin publishing it in instalments so that our readers can follow bit by bit Entity "A"'s "rational" thought, setting it apart from the disjoined excerpts which we have published in single booklets.


God has given us what no other being can ever give us: the principle of the eternity of our Spirit.


«All religions, all great Prophets and Masters have unceasingly told you to give up the flesh, abstain from using it, and extinguish the fire of physical matter so that the Spirit can be raised up.
I believe a very serious doubt must have manifested itself in the minds of the great Masters of the past, who certainly must have been aware  not all of them, I grant you, but some certainly were  that if the Spirit enters the flesh, there must surely be a reason for such a thing to occur. It could not have been the intention of the Law of God to command that Spirits should enter the flesh for the unlikely motive of destroying it.
Thus this flesh, this living matter of yours, must necessarily be something which has to be used for some purpose. It was not meant to be pushed aside but rather to be included in a wider spiritual programme.
Why then has noone ever discussed this aspect of the problem? Nothing has been said because confronting such an issue promised to be a very dangerous proceeding. In fact, this argument presupposes the existence of a man having within himself a sort of spiritual illumination at the same time as he is using his physical matter. This spiritual enlightenment must be great enough to be able recognize in the man's matter its own instrumental function in assessing the efficacy of experience.
What I mean is that if a man uses his body exclusively as an end to itself but lacks such spiritual illumination, he will gain poor experience from a spiritual point of view. In other words, the recognition of what one does and not the action in itself is always necessary. This is because the arbitrary use of the body as an end to itself harms the Spirit if the most noble part of the mind  that which is able to interpret material acts and transmit experiences to the Spirit  is excluded from the process».
«So, before talking to you about the principles regarding "materiality", I should confess that I was uncertain whether to do so or not.»



The quintessence of the message given by Entity "A", which we are about to discuss now, is that we are spiritual beings which were incarnated in human bodies with the precise aim of experiencing the reality of matter and following the path of the materiality of life, respecting other people's lives, in a continual evolutive and cognitive process.
The aim of spiritual life and its evolution is that of finding the right way by ourselves and working out through our own longsuffering research the direction our journey should take.
In view of this, it is important to remember that our perception of the Spirit is not a gift that drops from above after we have taken part in a relaxation exercise; on the contrary, it requires a tiring journey which can last a whole lifetime and beyond. The Spirit may have to employ several lives to be able to find itself in matter. In fact it usually takes quite a number to achieve this aim, and this explains why a system of reincarnation is provided for.
Most people are unable to learn things which are beyond their limits of comprehension.
«The incarnation of life is an experimental journey of the Spirit and must be lived in the uncertainty that the original target will be reached. In this way Man gives the best he can from a human point of view and the Spirit endures the frustration of the loss of its own Self, but it also feels the desire to find it again, even within its corporeal matter». «However - Andrea adds - the exchange relationship between spiritual beings and their bodies allows the law of God to extend His help to those who are on Earth. We, bodiless Spirits, can help you to chart out your maps, but it is up to you to follow your own paths.
Added to the maps are the teachings of Guides, Prophets, philosophies, theologies and all the possible strategies to help you to find your way. But those who pass on specious knowledge should remember that they will be held responsible for such actions which contradict the Law».
Entity "A", in direct contact with Piancastelli (and therefore not in a seance), tells him: «This is why anything you may see or hear, even if you describe it, will not be of use to anyone who is not yet ready for it  and if you insist too much, you will be held responsible. Noone can take the place of another person in his process of evolution or in his life's journey».
It is not by power of suggestion or miracles that you can make progress, but rather through personal work in actively experiencing life."
Every individual person must follow his or her journey on their own; advances can only be made by individual introspective work.
This is why faith is something to be conquered  it is not a gift. And the groups of people who follow the teachings of Andrea should become groups dedicated to work and growth.
In fact, many people could recite Andrea's words from memory but would be unable to follow his teaching in their lives for as little as half a day. (Piancastelli).


All infinite and eternal Reality results from a single divine emanation. Part of it separated itself from the rest and was "clarified", thereby creating an infinite number of Spirits. The remainder continued to be "scattered" (in other words, anonymous and without a true identity), making up the Universe, or reality in the strict sense of the word, and being an "external" presence in relation to the Spirit.
Put another way, one part of creation became the spiritual being and the other the material universe, but their origins are one and the same and likewise the "quality" of their spiritual or material energy is, and has been, identical since the moment in which everything was emanated by God Himself. God transferred some of his personal characteristics to the Spirit, the most important of which being independence, intelligence, immortality and infinity.
Andrea says: «God's creation has at all times infinite and eternal values». This means that His creatures are forever assured and will always be granted the properties of infinity and eternity together with those of autonomy and independence, in such a way that all God's creatures can, within themselves, possess «vibrantly an infinite and eternal function and potential». Thus it follows that, as far as the Spirit is concerned, its potential is limitless. However, the Spirit's real limit is in its not possessing «the infinite within itself, as a cognitive fact». This is the reason why it is necessary that, at the moment of emanation as an energy/idea, or better, as an idea/energy, the Spirit must, from the point of view of knowledge, be "tabula rasa"  "a clean sheet"  whilst remaining potentially infinite. This last expression means that it has the potential to acquire unlimited knowledge.
And why should this be? The answer is because God has not transferred his entire being into the Spirit, but only his potential (The Principle of Potential).
Despite all this, the Spirit at the moment of emanation is not an absolutely "clean sheet", because it contains some fundamental qualities.
«The Spirit is given Intelligence, Will  intended as a dynamic thrust towards its evolution  and, above all, it has SelfConsciousness.
It knows it exists because, as it is a structure emanated by God, it has Individuality and Personality.
The only reason why it has Individuality is so that it is unique in its genre, being separate and structured as if it were a "closed circuit".
Its Intelligence, Will and other spiritual gifts, coupled with its capacity to recognize itself, give it Personality.
In addition the Spirit possesses some elementary ideas. It understands that it is in the Universe; it realizes that God exists; and, although in a confused way, it knows that it must direct itself towards certain experiences of paramount and fundamental importance, discerning that such experiences will make it conscious of what it is in a more tangible manner». Despite this, «when they are in the first stages of their journey towards evolution, Spirits ask themselves in a rambling way about whether God or indeed they exist at all. The Spirit does not know at first that it is immortal. This knowledge is gained through experience, through life."


«The true function of the principle of materiality,» says Entity "A", «is that of ensuring that the Spirit obtains knowledge on its external universal plane. If the Spirit stuck unwaveringly to the confines of its structure  which is a structure of a divine nature  in a conservative manner, it would never learn anything about life outside itself nor about events going on in any particular moment.
But the reverse is the case: the Spirit participates fully in reality at large. And it is in its impact with this reality that it gains selfknowledge and can evolve.
Qualities and selfknowledge are thus awakened from their state of potentiality because when God created the Spirit, he transferred to it an infinite potentiality. The guarantee of the Spirit's eternity lies in its having precisely this infinite potential. On the path towards evolution, this potentiality is elaborated and developed by the Spirit's journey through universal reality created by God Himself».
Entity "A" furthermore asserts that the Spirit comes to Earth innumerable times, it reincarnates repeatedly, "in order to absorb materiality up to the hilt. This does not mean, however, that it merely assimilates things to be found in materiality, but that it also acquires the knowledge of the universal reality inherent in the said materiality." It should be borne in mind that society on Earth, although organized in a completely different fashion from the ways of the Spirit (from whose point of view such society is undoubtedly false), «nevertheless contains basic laws which are complementary and at times similar, concomitant or confluent with universal laws». For this reason Man must add somewhat to his potential with respect to his knowledge of matter and the Earth. Thus his mental experience can be enhanced and transformed into spiritually valid records of knowledge.
Our Master often adds that «the Spirit has come to Earth to live as a man and not as a Spirit».
In the light of this, teaching such as Andrea's is utterly revolutionary and absolutely unorthodox.
Andrea says: «The Spirit knows it is an individual being, an individual different from other Spirits, standing on its own between God and universal Reality.
It understands that it lives in this Reality and that it cannot get confused with it either.
It recognizes that it is within the Law, but it can also distinguish that Law as a different element from itself.
It is sure of its place in Equilibrium, that it possesses Equilibrium, and that Equilibrium is at the core of the Universe, but nonetheless it does not forget that Equilibrium is a different principle, separate from itself.
Thus, in order to acquire the experience of any such Principle, it must live according to the manner in which the Principle manifests itself in the universe. In this specific instance, the Principle regards materiality as an element of contrast with spirituality which embodies the magnet of free will. Materiality is not an independent element  it is not free  nor can it exercise choice because it is bound to a fixed universal law of an equally divine origin."
Materiality actually symbolizes the exact opposite of spirituality in the sense that matter answers to fixed, unchanging laws whilst the Spirit expresses itself with its own identity, independent interpretation and inner choices. Having said this, however, it is clear that without knowing the material universe, the Spirit would deny itself a knowledge of reality which is infinite too.
«And therefore the Spirit», the Master continues, «in order to acquire experience about the principle of materiality, literally enters into it, living a great number of times on Earth before rising again. And it rises rich in perceptions, experiences and knowledge relative to materiality. But, in elaborating and distilling such information, the materiality is gradually lost, allowing the Spirit to acquire the knowledge and consciousness of the idea of materiality as an element of contrast in relation to its original spiritual nature.
In the end, sublimating itself finally from corporeity and regaining the consciousness of its spiritual self, it is left with the awareness, reaped from its many human experiences, of what this Reality of matter is, and how and why it exists».
To put it succinctly, the Spirit through life tends to transform bodily experience into spiritual knowledge. It converts experience, that is, into information which encircles the essence of physical things. (For a more detailed analysis, you should read about the independence of the Spirit in the chapter headed "Spirit and Universe").
«This is the reason for life as far as matter is concerned», Andrea concludes. Then, naturally there are all the other experiences, those we know nothing of and which we shall find out about only when we depart from the Earth because, as the Spirit «needed to acquire materiality as an idea, so it must also acquire the other ideas such as Equilibrium, the Law and the divine Principle». These are states of consciousness which are alternatives to earthbound categories and refer to the Universe of Principles, of which, at the present time, we know absolutely nothing.



According to Entity "A", this is an energybased structure which the Spirit makes use of to enable it to come into contact with its own body through its brain. In practice, it is the Soul which inhabits the brain and which is, in turn, inhabited by the Spirit.


This is the principle on the basis of which the Spirit rediscovers within itself the divine matrix which makes it up. To achieve this rediscovery, the Spirit "lives" in the Universe a journey of knowledge and experience. Both of these awaken in him their common belonging to the Father and this produces a change in outlook which is precisely the evolution aimed for. The Spirit's journey lasts for ever  its life in a body is only one of the many moments in its existence. The trek never ends because, if it did, we would be absorbed into God and would consequently lose our conscious individuality.


Being the true core of divine origin, it is eternal, infinite, autonomous, individual and therefore cannot die. As it is of the same nature as God, the Spirit is not subject to transformation, but only to evolution. This is also due to the fact that it was emanated as a "tabula rasa", or "clean sheet", which nonetheless retained divine potential within itself. Evolution, or, to put it another way, the spiritual work of the Universe, allows the Spirit to progress from the "tabula rasa" stage to Knowledge by means of a process which will never end because God is infinite and the infinite cannot end.


What is meant by this term is the entire range of psychic concepts (such as moral standards, taboos, restrictions, rules, habits etc) which enslave Man in the human environment and thereby get in the way of the Spirit and the Soul, preventing them from implementing their own free will. To put it another way, the superstructure blocks the spiritual programme which the Spirit works out in order to further its own evolution. This is because the body becomes a human snare which forces body and mind to abide by social mores without having any respect for the inner, spiritual problems of the person involved. According to the principles of Entity "A" and the Italian Centre of Parapsychology based in Naples, in order to rediscover the traits of the Soul it is necessary to modify substantially the superstructure so that the structure lying beneath it can emerge. This is, of course, the Soul/Spirit partnership and can be found in each and all of us.

End of Volume 1

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