An Amazing Experiment in Electronic Communication with the Dead
Konstantin Raudive Ph.D.
CHAPTER 2 SPEECH-CONTENT OF RECORDINGS
1. INDIVIDUAL MANIFESTATIONS
Further Close Friends
Latvians, Latvia and Latgale
Psychologists and Parapsychologists
A Multitude of Voices
2. STRENGTHENING CONTACTS
The Presence of the Voice-Entities---"We are here … we see … we hear."
Their Independence and Power of Judgement
Their Encouragement, Help and Advice
3. TWO WORLDS
Religious and Ethical Factors
Relationship of the Entities to Earth
Here and Hereafter---The Anti-World---The Bridge, Crossing and Customs-Points
Conditions in the World of the Voice-Entities
Transport, Travel and Place-Names
4. PRACTICAL PROBLEMS OF COMMUNICATION
Technical questions: Radio---Radar---Transmitting Stations
1.THE EXPERTS' REPORT
A. Theologians and Philosophers
The Rev. Prof. Dr. Gebhard Frei
The Rt. Rev. Mgr. Prof. Dr. Charles Pfleger and Dr. Zenta Maurina
The Rev. Fr. Leo Schmid
B. Psychologists and Parapsychologists
Dr. Hans Naegeli
Mrs. Katharina Nager
Mrs. Cornelia Brunner
Mrs. N. von Muralt
Professor Walter H. Uphoff
C. Physicists and Electronic Engineers
Professor Alex Schneider
D. THE COLLABORATORS' COMMENT
Dr. R. Fatzer
Dr. Rudolf Zimmermann
Mrs. I. Millere
Miss A. Morgenthaler
Valerij and Hanni Tarsis
Professor Atis Teichmanis
Herwart v. Guilleaume
2. THE LISTENERS VERIFY
EXTRACT FROM ARTICLE BY HOLGER ESS
1. INDIVIDUAL MANIFESTATIONS
Out of the abundant recorded material, my collaborators and I have analysed over 25,000 voices, and I have made a selection of voice texts divided into categories for this book.
I do not wish to give the impression, through the voice-texts selected, that I am bent on any particular hypothesis, interpretation or explanation. Quite simply, I want to report on the physical-acoustic aspect of what I have heard; for only on the basis of concrete experience can we come to understand the nature of the phenomenon. In the long run it will not, of course, be enough to admit the reality of the voices and just leave it at that. Their statements have a much deeper significance than we might suspect on hearing them for the first time, but a too hasty interpretation may only hinder research at this stage.
Whilst reading the following pages, I would like my readers to keep in mind that the existence of a phenomenon bearing characteristics of the paranormal has been established beyond a shadow of doubt. That being so, conventional methods of evaluation according to our own preconceptions cannot be rigidly applied.
When we find incoherent ejaculations, and sometimes phrases consisting of words which do not seem to make sense, the natural impulse to dismiss them as unworthy of consideration should be resisted, for we are dealing with facts (including the fact that research is as yet in its infancy), and we should be willing to await, and to seek for, the revelation of their true significance.
From the speech-content of the texts, it seems that "dead" persons are trying to make contact with the "living", from a world hidden from our conscious perception, that has hitherto remained inaccessible to us.
There are those who will find this a new and difficult conception, but I would remind them that much they encounter in daily life only makes sense because of the previous knowledge brought to its contemplation; for example, a political cartoon is meaningless to a small child or to a primitive tribesman. The phenomenon opens up new vistas of a transcendental existence, and we should study it with unprejudiced interest and sympathy.
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Amongst roughly 72,000 audible voices the 'mother-motive' is statistically the most frequent. My mother appears in manifold forms and uses various languages, including some she did not know during her lifetime; Spanish, Swedish and German, for instance; but most of all she uses Latgalian, the dialect oflatgale, a Latvian province. Usually she addresses me directly and personally, but sometimes other entities report her presence, introduce her or give some messages regarding her.
A female voice:
"Tava mate!" (Latvian: "Your mother!")
"Mote te atrudas. Tekla." (Latg: "Mother is here. Tekla.")
At times she uses very tender terms in addressing me:
"Kostulit, ta tove mbte." (Latg: "Kostulit, this is your mother.")
In some sentences she uses Spanish words, for instance:
"Te madre, Kostja." (Latv, Spanish or Italian: "Here is Mother, Kostja.")
Her presence is indicated by the following messages:
"Mote tevi pavad" (Latg: "Mother is with you.")
"Moti laid!" Then a female voice: "Kosta!" (Latg: "Let mother through!"—"Kosta!")
"Kostulit, Kostulit! Mate" (Latv: "Kostulit, Kostulit! Motherl")
"Koste, tava mate runa." (Latv: "Koste, your mother speaks.")
"Tala Kosti, mamucis." (Swedish, Latv: "Speak, Kosti, Mummy.")
"Wir danken."—"Mate lente." (German and Latv: "We give thanks."—"Mother on the
"Mate te, runa Kosta!" (Latv: "Mother is here, speak, Kosta!")
"Kostja, mote ustoba." (Lettg: "Kostja, Mother is in the room.")
"Din moder."-"Krustmeita." (Swedish, Latv: "Your mother."—"Niece".)
The experimenter addresses his mother: "I shall be happy to hear your voice."
"Deine Mama!" (German: "Your Mama!")
"Tava Mamma, tava mate." (Latv: "Your Mama, your mother.")
Immediately afterwards and even more directly: "Mati mil, tavu jauno Mona Roz" (Latv: "Love mother, your young Mona Rosa'.")
The name of the experimenter's mother was Rosalia. In some other recordings the experimenter's mother introduces herself now and then as "Mona".
"Mona, Ijubi judi!" (Russian, German; the latter with a modified ending: "Mona, love the Jews.")
"Mona, tuva tu!" (Latv: "Mona, you are near!")
"Din Mona dzird, dzird." (Swed, Latv: "Your Mona hears, hears.")
"Kosta, atmin mote Mona!" (Latg: "Kosta, remember mother Mona'"
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Every now and then somebody reports on the mother's condition; for instance:
"Matei sip galva." (Latv: "Mother has a headache.")
"Mite sjuk. Tava krustmeita te. Deras pensionats." (Latv, Swed: "Mother is sick. Here is your niece. Her boarding-school,")
"Te mate raud." (Latv: "Here mother cries.")
"Konstantin, tova loba mate raudaja par savu zuduso delu. Konstantin, par savu zuduso delu rand tava mate." (Latg, Latv, with unusual modifications of sentence and words: "Konstantin, your kind mother cried over her lost son. Konstantin, over her lost son cries your mother.")
A little later she speaks herself:
"Konstantin, te tava mate." (Latg: "Konstantin, here is your mother.")
The concern apparent in the above example is often expressed:
"Konstantin, tava mate. Furchtbare, furchtbare Krafte mot dej. Turies bei mej! Deine Mutter." (Latv, German, Swed: "Konstantin, your mother. Terrible, terrible forces against you. Hold on to me! Your mother.")
"Mote tu nici." (Latg: "Mother. You are pining away.")
"Aizgulej, Kosti, paliec par spiti!" (Latv: "You have overslept, Kosti, stay in spite of that!")
"Kosta, tu kurls, te mote". (Latg: "Kosta, you are deaf, here is mother.")
After two recording-sessions with a group of participants, in which his mother does not manifest, the experimenter makes a recording by himself alone. He asks his mother which of the collaborators she likes best.
"Nivins napatik—tava Mutter." (Latg, German: "I like none of them—your mother.") The same voice asks: "Miiti tu juti?" (Latv: "Have you felt mother?")
His father is interested in what the experimenter is doing:
"Ko tu dari? Tavs te." (Latv: "What are you doing? Here is father.")
On the same tape we hear.
"Vientula mate."-"Mate te vieno." (Latv: "Mother is lonely."—"Mother unites here.")
"A ko tu dor? Klars monds. Neredz tu moti? Mote stipra." (Latg, German: "What are you doing? The moon is clear. Don't you see mother? Mother is strong.")
The following fragment of a conversation seems to indicate that the voices respect the mother:
"Kop tik iksa!" (Latg, German: "Here is Mother, stop!"—"Do you understand Latvian?" "We understand—"Just step in.")
We hear messages regarding the mother's "domicile". The experimenter wishes that his mother may walk on easy paths in the" beyond".
A voice: "Danke, palidzes man." (German, Latv: "Thank you, it will help me.")
Experimenter: "I am very close to you. Where do you live now ?"
Voice: Es te dzivoj Nonsburde. Bade amico sind, Kosti. (Latv, Swed, Germ: "I live here in Nonsburde. We two are friends, Kosti.")
At a different occasion the experimenter asks again:
"Mother, where do you live now?"
Voice: "Es dzivoju Niapoli."—I"Tu Mutter hjalpi." (Latv, Germ, Swed: "I live in Niapoli."—"You help mother."
The experimenter says he is convinced that her strength is growing through her spiritual nourishment and environment.
A voice answers: "Vi skall hoff, Kost. Mutti, Ko." (Swed, Germ: "We shall hope, Kost. Mummy, Ko.")
She, on her side, asks: "Bist Du zufrieden?"—"Mama, Konstantin." (German: "Are you content?"—"Mama, Konstantin.")
The following sentence is particularly interesting from a language point of view:
"Raudive, taure, nabaga matj. Rau—tut aber nichts. In der Kirche sleep!" (Latv, Russ, Germ, Engl: "Raudive, blow, poor mother. Rau-, but it doesn't matter. In the church sleep!")
The following voices show a very definite relationship to the experimenter:
"Nevaru dziedat tev, mans milais. Tava maza mate." (Latv: "I cannot sing for you, my dear. Your little mother.")
"Mate tencina." (Latv: "Mother thanks.")
"Pagaidi te, Kosti. Mutti seviski mili!" (Latv, Germ : "Linger here, Kosti. Love mother particularly.")
"Mote. Ich liebe Dich." (Latg, Germ: "Mother. I love you.")
"Mile, Kosta, moti!" (Latg: "Love, Kosta, mother!")
"Neatkapies tik lieluma! Mote!" (Latg: "Don't give in in big things only! Mother.")
"Koste, te mote, laba diena, Mes warten, Kosti, tagadne." (Latg, Germ: "Koste, here is Mother, good day. We wait, Kosti, in the present.")
"Mate—prima norma." (Latv: "Mother—the first norm.")
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j) Writers and Artists
Many writers who had been friends of the experimenter manifested on tape; but the phenomenon also produced names of long-dead writers whom the experimenter had never met.
(a) Latvian writers and poets:
The first of these voices was Albert Sprudzs, a close friend of the experimenter, who was killed in a bombing-raid in 1944. The experimenter calls on him and a rhythmic voice answers:
"Pateicas Sprudzs no sirds." (Latv: " Sprudzs thanks with all his heart!")
Other voices followed intermittently:
"Albert te stav." (Latv: "Here stands Albert.") "Albert Sprudzs te." (Latv: "Here is Albert.")
Once again the experimenter addresses his fi·iend.
"Golva! Golvas nav! Konstantin, Konstantin, esmu ar tevi vienmer." (Latg, Latv: "Head! No head! Konstantin, Konstantin, I am always with you.")
The statement "no head" may refer to the fact that A.S. had been blown to pieces by the bomb; this ghastly experience may have had emotional repercussions after death which A.S. had not been able to overcome as yet.
"Albert Sprudzs, glabies ewigi du!" (Latv, Germ: "Albert Sprudzs, save yourself for eternity!")
"Alberts te. L'homme nesteidz!" (Latv, French: "Albert is here. The man doesn't make haste.") "Albert! Hei, Kritiki! Tu te nevar drukaties!" (Latv: "Albert! Hallo, critic! Here you can't print.")
"Es pa venti Kosti." (Latv, Swed: "I am waiting for Kosti.")
"Kadreiz dzimtene tik mil." (Latv: "Sometimes only the native country loves.") "Kosti, kontakts tu!" (Latv: "Kosti, you are the contact!")
The second name to be called by the experimenter is that of Janis Akuraters who died in 1937.
"Lauj mieru!" (Latv: "Grant me my peace!")
"Labak gulet!" (Latv: "Better sleepl")
"Miers!" (Latv: "Quiet!")
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The experimenter asks Janis Poruks (died 1911): "What are you doing, Janis Poruks?"
"Ich denke." (Germ: "I think.")
At another recording-session the experimenter asks: "You think. What are you thinking, dear poet?"
"Muzibu." (Latv: "Of eternity.")
The experimenter states that he regards Poruk's poem "Near thy white, high window" as the best lyrical poem in Latvian language.
"Pateicos!" (Latv: "I thank!")
During one recording, we hear the following sequence of phrases :
"Ka tu pari tiki?"
"Tava skaistule. Te tu majas." (Latv: "How did you come over?—Poruku Janis."—"Your beautiful one. Here you are at home.")
"Esmu Poruks, dyrt!" (Latv, Swed: "I am Poruks expensive!")
"Poruks vientulais!" (Latv: "Poruks the solitary.")
"Vi koordinati." (Swed: "We are co-ordinated."
Karlis Skalbe (died 1945) manifests often and very clearly; right from the start he indicates that he wants to help the experimenter.
The experimenter begs Skalbe to speak to him, if possible.
A woman's voice interrupts: "Nevari!"
A man's voice counters: "Nem bomani!" (Latv: "Kon…" Woman's voice: "You cannot!" Man's voice: "Take the toll-bar.")
At a subsequent recording-session the experimenter says: "Dear Skalbe, you were ready to help me."
"Ja, palidzesu manam draugam." (Latv: "Yes, I will help my friend.")
The experimenter expresses a wish to hear his friends.
"Skalbe hort.)' (Germ: "Skalbe hears.")
"Pomini, Skalbe te." (Russ, Latv: "Think of me, here is Skalbe.")
"Tev tik Skalbe! Van tatad tot." (Latv, Swed, Germ: "For you only Skalbe! So the friend is dead.")
"As Skalbe." (Latv: "I am Skalbe.")
The experimenter addresses his friend in the "beyond". In response a male voice:
"Piemini Skalbi. Vesna!" "Wy pomni Skalbe." (Latv, Russ: "Remember Skalbe. Spring!"—"You remember Skalbe.")
A very distinct voice:
"Bau! Autori raida. Tu nemirsi."
"Skalbe, tu skapi karto?" (Germ, Latv: "Build! The authors are sending. You will not die."-"Skalbe, are you tidying the cupboard?")
"Skalbe—mili Latviju!" (Latv: "Skalbe—love Latvia.")
After the experimenter had addressed Skalbe, a voice says:
"Konstantin nepietiek." (Latv: "Konstantin, it is not enough.") This is probably a pointer to the restrictions imposed by our means of communication.
"Kosti, varu. Skalbe." "Tici tu?" (Latv: "Kosti, I can. Skalbe."—"Do you believe?")
"Skalbe, gulesi!" ("Skalbe, will you sleepl")
"Achtung, Skalbe!" (Germ: "Attention, Skalbe!")
"Te la guarde lepna. Piemin Skalbe!" (Latv, Spanish: "Here the guard is manifold. Remember Skalbe.")
The experimenter again addresses Skalbe and, amongst others, the following voices are heard:
"Tu te vivaci." "Juergensonu!" "Te mirklis skaitas." "Mes Latvijai. Te masinas." (Latv Ital.: "You will live here."—"Please, Juergensonl"-"Here one counts the moment."-"We are for Latvia. Here are the little sisters.")
Response to the experimenter addressing Skalbe:
"To no naves dzirdi." (Latv: "You are hearing from the realm of the dead.")
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Vilis Lacis, a well-known Soviet-Latvian author who died in 1965, appeared on tape before the experimenter had heard of his passing.
"Kosti, unser Wiedersehen. Vila Lacis dels. Lacis te." (Germ, Latv: "Kosti, our meeting again. Vila Lacis' son. Lacis is here.")
We hear the following segment of a conversation:
"Es ludzu rili." "Kadu Vili?" "Liedzeju Vili Laci." "Es gribu Vili." "Ko tu Pjapa! Guni, Konstantin!" (Latv: "I beg Vilis."—"Which Vilis?"—"Vilis Laci the negator."—"I want Vilis."—"What are you babbling! Light, Konstantin!")
"Es lupata, Kosti,—saproti?" "Vilis Lacis patiesi." (Latv: "I am a scoundrel, Kosti, do you understand?" "I am really Vilis Lacis.")
Janis Veselis was a well-known Latvian writer and a friend of Zenta Maurina, although the experimenter had known him only briefly. He died in 1962. We hear a whole collection of satements either from him, or about him:
"Te Veselis—Zentai—tev! Raudive, Raudive, ko raksta tie? Veselis te." (Latv: "Here is Veselis—for Zenta—you! Raudive, Raudive, what are you writing? Veselis is here.")
"Sdravstvuj, hallo, Herr Raudive! Herr Raudive, Vesel!" (Russ, Germ: "Good day, hallo, Mr. Raudive! Mr. Raudive, Vesel!")
A voice demands:
"Veseli gribu!" (Latv: "I want Veselis!")
After the experimenter has addressed Veselis:
"Tas gull" (Latv: "He sleeps.")
"Kostulit, tu teiksi!" "Veselis spirit." (First sentence Latv: "Kostulit, you will say."-Second Latin: "Spirit of Veselis.")
"Gulu, ko tu gribi?" (Latv: "I sleep, what do you want?")
The experimenter did not know the famous Latvian Poet Rainis, who died in 1929, but later he did make the acquaintance of Rainis' wife, Aspazija, herself a poetess. We hear the following voices:
"Rainis te." (Latv: "Here is Rainis.")
"Rainis pusdienoj mit." (Latv, Germ: "Rainis takes part in eating lunch.")
"Rainis te under, Kosta. Vai tu redzi vinu? Kaudzit, Konstantin." (Latv, Swed: "Rainis is down here, Kosta. Do you see him? Kaudzit, Konstantin.")
"Raini gaidijat?" "Rainis fordera." (Latv, Germ: "Have you waited for Rainis?"—"Rainis will promote.")
"Rainis. Visi gaisie! Lieber Kosta, te vidno." (Latv, Germ, Russ: "Rainis. All the shining ones! Dear Kosta, here one sees.")
"Rainis dobrata." (Russ: "Rainis is goodness.")
"Te Rainis! Gaidi, tu sabris." (Latv: "Here is Rainis. Please wait, neighbour.")
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Edvards Virza (died 1940) has manifested on tape quite often, though the experimenter hardly knew him.
"Kundziski Virzu piemin!" (Latv: "Remember Virza in grandiose manner.") This request is in tune with Vima's style of living: his poetry as well as his way of life had been "grandiose".
"Te Virza." (Latv: "Here is Virza.")
"Virza runa. Te Raudive runa." (Latv: "Virza speaks. Here speaks Raudive.")
"Virza pat te!" (Latv: "Even Virza is here.")
The experimenter talks to Virza. In answer:
"Balts Cigans." (Latv: "White gypsy.")
"Nemocies, Kosti. Tulko Virzu!" (Latv: "Do not torture yourself, Kostl, Translate Virza!")
"Piemin tu Vifza." (Latv: "Remember Virza.")
"Virza te, Kosta." "Virza, tu netiec! As tja sture. Kur te tas Kosta?"
(Latv, Latg: "Virza is here, Kosta."—"Virza, you can't follow. I am steering here. Where is Kosta?")
"Pulaties, veca galva! Virza te. Te Jerums vel." (Latv: "Make some effort, you old headl Here is Virza. Here is also Jerums.")
"Laila! Kosti, Virza!" "Koste, kapec tu vaciets? Es Virza." "Koste, Virza!" (Latv: "Koste, why are you a German? I am Virza." — "Koste, Virza.")
"Virzu tirda. —Wichtig!" (Latv, Germ: "Virza is being stringently interrogated." —"Important !")
Janis Grins, another author (died 1966), had been ill-disposed towards the experimenter, whom he had not known personally.
"Te Grins." "Ir Grins." "Es Kosti pasiitu." (Latv: "Here is Grins." —"Grins exists." —"I ask for Kosti.")
"Te listiga. Hallo, Janis Grins!" (Latv, Swed: "Here are the cunning ones. Hallo, Janis Grins.")
"Koste, piedod, te Grins. Koste, te Grins, piedod. Latviesi!" (Latv: "Koste, forgive, here is Grins. Koste, here is Grins, forgive. Latvians!")
"Hej, Raudive! Piedodi, Konstantin, te Grins." (Swed, Latv: "Hi, Raudive! Forgive, Konstantin, here is Grins.")
Caks (died 1950):
"Ko tu guli, Cak?" (Latv: "What are you sleeping for, Cak?")
"Pasaku, Caks." (Latv: "Fairy-tale, Caks!")
"Musu Caku!" (Latv: "Our Caks!")
Vilis Cedrins, a poet of repute (died 1946), was carried off by the Bolsheviks and perished in some slave-labour camp. The experimenter knew him well. The poet manifests on tape:
"Vilis Cedrins—Musu Kosta, es pieminu Cupos." (Latv: "Vilis Cedrins. —Our Kosta, I remember Cupos.") "
Vilis Cedrins gul." (Latv: "Vilis Cedrins sleeps.")
"Cedrins tja." (Latg: "Cedrins is here.")
The poet Veldre disappeared without trace after the Russians had marched into Latvia in 1944. Nobody knows what happened to him, but it is presumed that he committed suicide. The experimenter knew him.
"Veldre ir. Raudiv, skal! Te nemirusie." (Latv, Swed: "Veldre exists. Raudiv, cheers! Here are the non-dead.")
Zeibolts was a Latvvian author, not very well known, whom the experimenter had never met.
"Koste, te Zeitbolts." (Latv: "Koste, here is Zeitbolts.") —In fact Zeitbolts had already manifested.
The experimenter addresses his friend, the poet Janis Ziemelnieks, who died in 1933.
"Te tavs Janis Ziemelnieks." "Te tev Raudive kalpo. Pazags tja." (Latv: "Here is your Janis Ziemelnieks." —"Here Raudive serves you. Here is Pazags.")
Kvalis, also a poet, knew the experimenter. Kvalis died in a bombing raid on Berlin.
"Veseli dzimtenes draugi! Kvalis, Koste. Tja pa vidu geh!" (Latv, Germ: "Greetings, fi·iends from my homeland! Kvalis, Koste. Co here in the middle.")
A voice adds:
"Denke, Koste ir vel. Nauda vipam mysli." (Germ, Latv, Russ: "Think, Koste still is. Thoughts are like money to him.")
Endzelins, well-known Latvian-Baltic philologist, manifests:
"Es Kokmuize. Endzelins." (Latv: "I am in Kokmuize. Endzelin.") "Tikai tu, Endzelins." (Latv: "Only you, Endzelins.")
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(b) Writers of other nations:
The first to manifest was Ortega y Gassct. The experimenter had heard his lectures on philosophy at Madrid University, had translated his works into Latvian and had dedicated to him an essay in his book, Der Chaos-Mensch und seine Uberwindung (Chaosman and his Conquest).
"Ortega. Wir sind, wir sind, wir sind!" (Germ: "Ortega. We are, we are, we are!")
"Madri..., yo siento. Man prieks. Pensamiento, Ortega." "Gigants." "Buena cosa man." (Span, Latv: "Madrid, I feel. I have joy. Thoughts, Ortega." "Giant." "A good thing for me.")
"Ortega, din van." (Swed: "Ortega, your friend.")
"Ortega te." (Latv: "Ortega is here.")
"Ortega! Partei wird Ortega!" (Germ: "Ortega! Party becomes Ortega!")
"Entro jas muchas cuestionas." (Span: "You will solve many questions.")
There are other occasions when the name of the philosopher is pronounced by himself, or mentioned by others. Unfortunately, these particular voices belong to the group most difficult to verify and cannot therefore be quoted here.
Garcia Lorca was killed in Malaga, during the Spanish civil war. He was a friend of the experimenter. The experimenter talks to his friends in the "beyond" and asks them to help him as much as possible.
"Te Garcia Lorca sture." (Latv· "Here steers Garcia Lorca.")
"Garcla Lorca. Sei ruhig, Kostja. Vi bundna kopa." (Germ, Swed, Latv: "Garcia Lorca. Be calm, Kostja. We are linked together.")
"Garcia Lorca putjom bystro." (Russ: "Garcia Lorca on quick route.")
"Garcla Lorca—auf Wiedersprechen!" (Germ: "Garcia Lorca—speak to you again!") "
"Reparemos hablando. Achtunga—Garcia, danke!" (Span, Germ: "We strengthen each other talking. Attention—Garcia, thank you!")
"Lorca nakti, sonakt, Raudive." (Latv: "Lorca in the night, tonight, Raudive.")
Miguel de Unamuno (died 1936) was in close contact with the experimenter during the latter's student days in Spain. The experimenter has translated Unamuno's works into Latvian.
"Amico Unamuno! Invencibles, Konstantin! Wir sind." (Span, Germ : "Friend Unamuno ! You are invincible; Konstantin! We are.")
The experimenter says that he has written about Unamuno.
"Unamuno te. Nakti—Miguel." (Latv: "Here is Unamuno. At night—Miguel.") "Amico Unamuno." (Span: "Friend Unamuno.")
"Vai tu Cervantes?" (Latv: "Are you Cervantes?")
L.N. Tolstoy (died 1910)
"Tolstoj, kum. Ty Kosta?" (Russ: "Tolstoi, godfather. Are you Kosta?")
"Te Tolstoj! Te Kosti slave." (Latv: "Here are the Tolstois. Kosti is praised here.") "Tolstoj, Koste. Golvu tev nokers beda." (Latv: "Tolstoi, Koste. Sorrow will get hold of your head.") "Raudive, te Tolstoj." (Latv: "Raudive, here is Tolstoi.")
"Te Tolstoj. Te tik Ort. Willst du te palikt?" (Latv, Germ: "Here is Tolstoi. What a place this is. Do you want to stay here?")
The experimenter greets Leo Tolstoi and Dimitri Mereschkovsky in Russian.
"Kosta runa. Mes milam tevi." (Latv: "Kosta speaks. We love you.")
"Tolstoj spirits. Var tikai tencinat." (Latin, Latv: "Tolstoi's spirit. One can only give thanks.")
"Tolstoj ist. Tolstojs maina profession." (Germ, Latv: "Tolstoi is. Tolstoi changes profession.")
"Tada flickes nakti." (Latv, Swed: Such a girl at night!")
A woman's voice replies:
"Tolstojs, Konstantin. Pisi." (Russ: "Tolstoi, Konstantin. Write!")
"Kosti, pisi, Tolstoj." (Russ: "Kosti, write, Tolstoi!")
Fjodor Dostojevsky (died 1881)
"Dostojewski, gulat." (Latv: "Dostojevsky, sleep.")
"Lieber Kostja, Dostojevsky muns admirals." "Te veins katolis." "Tas nav veins." "Dostojavskijs, dela cid." (Russ, Latg, Latv: "Dear Kostja, Dostojevsky, my admiral." —Here the Catholic is a dcvil."—"He is not a devil." —"Dostojevsky, the cause suffers.")
The experimenter asks to be advised if he should go to the USA to make speeches and carry through demonstrations, as medium A. had suggested. He asks for information about medium A. too. The voice:
"Cepucha!—Tu malesi piektdiena. Kompromisa. Koste, Dostojevskii." (Russ, Latv: "Nonsense!—You shall paint on Friday. Do make compromises. Koste, Dostojevsky.")
There is relevance in what this voice says. Medium A. used to do her mediumistic painting on Fridays. We further hear the advice to make compromises, not to be too rigorous about the point of view of other people. And we are informed that it is Dostojevsky who speaks.
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Fjodor Stepun (died 1965). The experimenter greets Fjodor Stepun and thanks him for his friendship.
"Lieber Raudi, Kosti, danke dir." (Germ: "Dear Raudi, Kosti, thank you.")
The experimenter adds: "Try to help your friend."
"Nevaru. Na, boman! Kostja, du borja nur." (Latv, Swed, Germ: "I can't. Well, barrier! KostJa, you are only starting.")
"Nachste Liebe sage dir." (Germ: "Love thy neighbour, I tellyou.")
"Kostja ty? Kosti, braue pa Izi." (Russ, Latv: "Kostja, you? Kosti, go on the Isar.") The Isar is a river in Bavaria, Germany. Meaning of this sentence is obscure.
The experimenter addresses himself to Stepun.
"Raudive, tematu main." (Latv: "Raudive, change the subject.") "Grusse Dichter, mans draugs!" (Germ, Latv: "Greet the poet, my friend!")
The experimenter greets Stepun and asks how he is.
"Negreko. Gut Prostite!" (Latv, Germ, Russ: "Don't sin. Good. Forgive!")
"Bunin, Konstantin, pa mysli-mosti." (Russ, Latv: "Bunin, Konstantin, over the bridge of thought.")
"Kur Kosti palika? Tja Gorki." (Latv: "Where has Kosti got to? Here is Gorki.") "Gorkij."
The experimenter makes a recording in Darmstadt (Germany) and addresses the poet Arnold Krieger; with whom he had often been in company in that city.
"Tuja!" (Tuja is the name of the dead poet's wife.)
The experimenter greets A.K.
"Arnold-Tava slava, Arold." (Latv: "Arnold-your glory, Arnold.")
The experimenter addresses himself to all who would like to meet him in his hotel-room.
"Arnold!" "Kriegers ir tja." (Latg: "Krieger is here.")
Friedrich Nietsche (died 1900). Nietzsche's name can be heard often, either by itself or in whole sentences.
"Tja Nietzsche." (Lattg.: "Here is Nietzsche.")
In the following fragment of a conversation Nietzsche emerges quite clearly:
"Kur ej?" "Nietzsches bugata." "Te yudins." "Stockholm, staru tiltu!" "Nietzsche—he—he—he !" "Natschow, Kosti." "Nietzschi gribi, pfui!" "Nietzsche selbst." "Vi anwoh—nase Kranke." (Latv, Latg, Swed, Germ, Russ: "Where are you going?"-"In Nietzsche's bugata." The word "bugata" might mean a small hut or a bungalow.—"There is water here."—"Stockholm, bridge of rays."—"Nietzsche, he, he, he!"—"Natschow, Kosti." -"You want Nietzsche, fie!"—"Nietzsche himself!"—"We have become accustomed to our sick ones.")
A recording made by Dr. Hans Naegeli also produces Nietzsche's name:
"Te furchtbar. Vai tev Nietzsche ieteicama butne?" "Eteriska butne." (Germ, Latv, "It is terrible here. Do you think Nietzsche is a commendable being?"—"An ethereal being.")
"Nietzsche, ko tu doma?" (Latv: "Nietzsche, what are you thinking'")
The following names manifest sporadically:
"Natasha, Kontakt, te Goethe." (Latv: "Natasha, contact, here Goethe.")
"Natasha" is a name that often appears in connection with "contact". One gains the impression that she is a helper in the linking-up process.
"Goethe! Liebe Helene." (Germ: "Goethe! Dear Helene.")
"Piemin—te Goethe." (Latv: "Remember—here is Goethe.")
"Lieber Goethe. Laiks allerdings. Laiks, anti·" (Germ, Latv: "Dear Goethe. The time nevertheless.—The time—anti.")
"Glaube—te Goethe hilft." (Germ, Latv: "Believe—there helps Goethe.")
"Kosti, turpina, te tavs Rilkis." "Velu versuchen." (Latv, Germ: "Kosti, continue, here is your Rilke."—"Too late trying.")
"Barlachs nav." Lasst suchen." (Latv, Germ: "There is no Barlach."—"Being searched for.")
"Heidenstamm." "Te Dominique, horst du?" (Latv, Germ: "Here is Dominique, do you hear?")
"Wirklich Descartes. Kosti, Descartes!" (Germ: "Really Descartes. Kosti, Descartes.")
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2. STRENGTHENING CONTACTS
14. Experiments in partnership
Amongst the thousands of voices on tape, those that address themselves directly to the experimenter—often giving their names—are the ones with the greatest value to the investigator. Contents and structure of utterances give a strong impression of independence. Many fragments seem to indicate that close relatives or friends seek contact from beyond the grave, and wish to be remembered by those remaining on earth:
"Vai tu liebe Kosti?" "Asune, kopiga skola." "Dzirdi mus?" "Snabis, pudele te. Piemini!" (Latv, Germ: "Do you love Kosti?"—"Asune, school together." "Do you hear us?" "Brandy, the bottle is here. Remember us.")
The secondary school to which the experimenter went was in Asune.
"Atceries tu mani no skolas?" (Latv: "Do you remember me from our schooldays?") "Konstantin, te Vladislavs, tu mani pazini Kraslava." (Latv: "Konstantin, here is Ladislav, you knew me in Kraslava.")—The experimenter was at the grammar-school in Kraslava.
"Boris tja!" "Raudive styrka." "Tu peti te?" "Vorslavs te. Peti, uszvilp man!" (Latv, Swed: "Here is Boris."—"Raudive is strength."-"Are you investigating here?"—"Here is Vorslavs. Investigate, don't give a hoot about me!") Vorslavs was a schoolmate of the experimenter.
"Radiniek, radiniek baci!—Radiniek!" "Deine Schwester." (Latv, Ital., Germ: "Relative, relative, kisses!—Relative!"—"Your sister.")
"Tovi broli, Konstantin, tovi broli!" (Latg: "Your brothers, Konstantin, your brothers.")
"Kosti, te Vanka. Kosti, Kosti, Kosti paliec! Redzat man, redzat mani, djadja Kostja!" (Latv, Russ: "Kosti, here is Vanka. Kosti, Kosti, Kosti stay! Do you see me, do you see me, Uncle Kostja!")
"Ko Koste saka?"
"Daugava tja bus." "Tu Latve. Koste, te Jadviga." (Latv: "What does Koste say?" "Raudive!"—"The Duna will be here!"—"Latvian woman. Koste, here is Jadviga.") Jadviga was a schoolmate and later a good friend of the experimenter. She was married to Voldis D. who manifests often on tape. "Kosti da!"— "Te Energie twa." "Vitalist." "Ursula atliek." (Germ, Latv, Swed: "Kosti here!"-"Here is Energy two." "Vitalist." "Ursula postpones." "Tala, Konstantin, tu svesa."
"Es redzu musu Kosti." (Swed, Latv: "Speak, Konstantin, you are a stranger. [or: You are strange.]"—"I see our Kosti.")
"Koste, vai tu detekte? (Latv: "Koste, are you detecting?"—The word "detekte" is a neologism of the Latvian word for "detective".)
"Raudiv, te velti nauda. Raudive quar." (Latv, Swed: "Raudive, here money makes no sense. Raudive remains.")
"Laid, Kosti fint! Vestibi." (Latv, Swed: "Let Kosti through, fine! Vestibi.")
"Konstantin, wir brauchen hoeren, wir brauchen dich." (Germ: "Konstantin, we need to hear, we need you.")
"Turi, turi mani, Konstantin!" "Tautiets mans!" (Latv: "Hold me, hold me, Konstantin!"—"My compatriot.")
"Ludz tu Kostuli!" (Latv: "You ask Kostuli.")
"Musu Kosti treff!" (Latv, Germ: "Meet our Kos ti!")
"Wir zini, kur Ko...." (Germ, Latv: "We know where Ko. .. .")
"Kostja, Kostja, hoerst du uns?" "Kosta, Kosta, hoerst du uns!" (Germ: "Kostja, Kostja, can you hear us?"—"Kosta, Kosta, hear us!")
"Slava, Kosta dzird!" (Latv: "Praise, Kosta hears!")
The voices also indicate that to them the experimenter is far away:
"Konstantin, tu mums esi talu." (Latv: "Konstantin, you are far from us.")
The plea for contact is always voiced more or less urgently:
"Raudive ir tja! Kosti, taisi tiltu!" (Latv: "Raudive is here! Kosti, build the bridge!")
Another voice adds: "Musu Kosti vadi!"
"Brahms ir till Kostja." (Latv, Swed: "Guide our Kosti!"—"Brahms is for Kostja.")
"Ba vakara Kosti." "Sveiki Koste!" "Lobs pazina." "Tiltu!" (Latv: "Kosti is without evening."—"How do you do, Koste!""A good acquaintance."—"The bridge, please!")
A distinct microphone voice:
"Sveicinats esi! Te Kosti will." (Latv, Germ: "Greetings. Here one looks for Kosti.")
"Konstantin Raudive!" "Hej Raudive, solo mej." (Swed, Ital.: "Greetings, Raudive, I am alone.") "Raudive, wo willst Du hin?" (Germ: "Raudive, where do you want to go?")
"Du wolltest ja, jau pusnakts." "Tas Kenins." "Wieviel Dank!" "Edison pats." "Wir Menschen such weit." (Germ, Latv: "You wanted to, it is already midnight." "This is Kenins" (a well-known Latvian poet). "Many thanks!" —"Edison himself."—"We are looking all over the place for human beings.")
"Konstantin, Latvis!" (Latv: "Raudive, forgive." "Konstantin, a Latvian.")
"Guten Tag, Kosta Raudivel Raudiv', Guten Tag. Vi skersa Raudive. Nasa Kosta." (Germ, Swed, Latv, Russ: "Good day, Kosta Raudive! Raudiv', good day. We are crossing Raudive. Our Kosta.")
"Kostja, tja Hugo. Tja gruti. Hitlers ir viltigs. Te Hitlers. Nietzsche te." (Latv: "Kostja, here is Hugo. It is difficult here. Hitler is cunning. Here is Hitler. Nietzsche is here.")
The impression grows that the voice-entities react directly when addressed. The experimenter addresses, for instance, Sir Oliver Lodge. In answer:
"Oliver, Koste, Oliver!"
After the experimenter had addressed Garcia Lorca, the following sequence of phrases is heard:
"Danke, tu Koste!" "Smerti tev vajdzej, angel tu." "Raudive tu putns." "Nomira Oidipus. Vk·aka pietiek." Latv, Russ: "Thank you, Kcrste."—"You needed death, you angel."—"Raudive, you are a bird!"—"Oedipus died. Incense is enough.")
"Te Kosta, Loge." (Latv: "Here, Kosta, Loge.")
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There are many indications that the voice-entities are able to see the experimenter; that, in fact, they are present in the room.
"Konstantin, es kakta stavu pie tevis." (Latv: "Konstantin, I am standing in the corner near you.") "Kosti, moment bei dir drin!" "Kostja tja. Vi zajedim. Lorca secret." (Germ, Latv, Russ, Swed: "Kosti, this moment I'm in with you."—"Here is Kostja. We come in. Lorca's secret.")
"Da Kostja, du!" "Lipoj tu!" "I tukstos te redzam!" (Germ, Latv: "There you are, Kostja!"—"You are [symbolically] wagging your tail."—"We are here in our thousands.") "Darom, Koste."
"Saskija, prima Kosti!" "Razalite, redzu Kosti." (Russ, Latv: "Free, Koste."—"Saskija, first class, Kosti."—"Razalite, I can see Kosta.") "Koste, mill Nambrenci." (Latv: "Koste, love Nambrencl.")
"Raudive te." (Latv: "Here is Raudive.")
"Kur tu te?" "Pirti, Konstantin." "Nakam sisti pie Kostes." (Latv: "Where are you here?"-"Bathroom, Konstantin."—"We come beaten to Koste.")
"Wir hier sind. Kostja, kur tu?" (Germ, Latv: "We are here. Kostja, where are you?")
"Pa Kosti radzu tja. Kozu Janis." (Latv: "I see Kosti here. Kozu Janis.")
Sometimes access seems to be impossible:
"Nu ej, nu ej, Konstantinu panem!"
"Ieksa netiek. Nosoditas par grekiem." (Latv: "Now go, now go, take Konstantin with you." "One can't get in. They are punished for the sin.")
"Kosti, Fremde!" "Ga borta." (Germ, Swed: "Kosti, strangers!"-"Go away.")
The voices assure the experimenter of their love and friendship :
"Kosti, mans miluli!" (Latv: "Kosti, my dear!")
"Lieber Konstantin, ich liebe dich." "Konstantin, du Lieber, liebe du mich." (Germ: "Dear Konstantin, I love you."-"Konstantin, dear one, love me.")
"Tava Brigita tevi mil, Konstantin. Brigita tevi mil.—Vins mil Brigitu." (Latv: "Your Brigita loves you, Konstantin. Brigita loves you. He loves Brigita.")
"Es visu Konstantinu milu." (Latv: "I love all of Konstantin.")
"Van Kosti, tu musu draugs." (Swed, Latv: "Friend Kosti, you are our friend.")
"Ty—jag, Freunde! Wo konnen ... stanim!" (Russ, Swed, Germ: "You... I, friends! Where can ... stay.")
"Wir beten fur Raudive." (Germ: "We pray for Raudive.")
"Kosta, van, pietiek ar muziku." (Swed, Latv: "Kosta, friend, it is sufficient with the music.")
"Dorgs Kostule! Ecco, tu man dorgs!—Ko dara Zenti? Ekkur Raudi." (Latg, Ital.: "Dear Kostule! Ecco, you are dear to me! What is Zenta doing? There is Raudi.")
"Kosti, tev ir draugi." (Latv: "Kosti, you have friends.")
We hear remarks about the experimenter, positive and negative judgements concerning him, and hints as to his physical and mental condition.
At one recording, in which Zenta Maurina, Gustav Inhoffen and his wife Ingeborg, a Miss H. and a Miss M.R. took part, Mrs. Inhoffen remarked that Zenta Maurina was contributing more than anyone else, whereupon a female voice was heard to say:
"Konstantin, unser Psychologe!" (Germ: "Konstantin, our psychologist!")
An interesting dialogue ensued between a man's and a girl's voice:
"Meitens, vins nav Schwed in schwedischer Sprache." "Vins nav Schwed?"
"Er einwanderte in Schweden." (Latvian, Germ: "He is not Swede in Swedish language, my girl."—"Isn't he Swedish?"—"He emigrated to Sweden.")
"Vi kanner Kosta." (Swed: "We know Kosta.")
"Dzivo, dieser Kosta." "Raudive ir skeptikis."
"Atstoj, moj skeptikis!" (Latv, Germ, Rues.: "He lives, this Kosta."—"Raudive is a sceptic."—"leave it, my sceptic!")
"Pero Lindstroem, piesargi Kosti, tagad nikst pie radio." (Latv: "Pero Lindstroem, take care of Kosti, he is now pining away at the radio.")
"Raudive nava bargs." (Latv: "Raudive is not strict.")
"Es gibt richtig stroga. Warum, lieber Koste?" (Germ, Russ: "There is real severity. Why, dear Koste?")
"Fein, sachlich, Koste da." "Raudive tiesa." "Kostulit, tautas grib." "Vi hoppas te Raudive." (Germ., Latv, Swed: "Fine, factual, Koste is."—"Raudive judges."—"Kostulit, the nations want to." "We are hoping, here is Raudive.")
"Raudive deutsche versteht." (Germ: "Raudive understands German.")
The experimenter usually speaks German during investigations. A voice asks:
"Kapec vaciets tu nu?" (Latv: "Why are you now German?")
"Diktare Kosti." "Kosti ir diktare." "Saki nadi, liels zupis." (Swed, Latv, Span: "Poet Kosti."—"Kosti is a poet."—"Don't say anything, he is a great tippler.")
"Hej, hej! Perkoni nodruka!" (Swed, Latv: "Good day, good day! Let 'Perkons' be.printed!") This refers to a novel by the experimenter which was just due to be printed in New York when this recording took place.
"Kosti lobs katolu Sohn's" (Latv, Germ: "Kosti is a good Catholic son.")
"Dums Kostis." "Vins ir ipatnejs. (Latv: "Kostis is stupid." "He is strange.")
"Ekis, Kosti padums." (Latv: "Ekis, Kosti is a little stupid.")
"Kosti, wieviel noch strunt!" (Germ, Swed: "Koste, how much more silly stuff!")
"Liels slinkulis!" (Latv: "A big loaferl")
"Koste, tu traks." (Latv: "Koste, you are mad.")
"Septini piki, tev napatiksanas!" (Latv: "My word, you have worry!") The experimenter really did have worries at that time.
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The voice-entities are concerned about the experimenter's concentration and his abstinence. They issue warnings:
"Kostulit, tikai nepagurt!" (Latv.: "Kostulit, above all don't get tired!")
"Tu nogurs esi. Vai tur Kosta redz?" (Latv: "You are tired. If Kosta can see there?")
"Konstantin, nepere greku!" (Latv: "Konstantin, don't buy sin!")
"Konstantin, streite nicht!" (Germ: "Konstantin, don't quarrel."j
"Negausa! Kosta par daudz plite, musu Kosta. Du Trinker!" (Latv, Germ: "Insatiable! Kosta drinks much too much, our Kosta. You drunkard!")
"Ora !" "Piestaj, Kosta! Dvesele piestaj." "Die Liebe,der kuenftig varge!" "Slova. Kosti gul tai pasa gula." (Lat., Latv, Germ, Swed, Russ: "Pray!" "Stop, Kosta! The soul calls a halt." "love, the future she-wolf."—"The word. Kosti sleeps in the same bed.")
"Kosti, tu? Raudive, guli tu? Mutti." "Gib mir einen Kuss!" "Ko tu vilini?" "Isti smirde pec skorosti." "Kostulit, nakts miers!" (Latv, Germ, Russ: "Kosti, you? Raudive, are you asleep? Mother."—"Give me a kiss."—"Why are you attracting?"—"It really stinks of speed."—"Kostulit, night's rest.")
"Ka tu skrini var tupet!" "Furchtbar tu dzer, muns Koste." (Latv, Latg: "How can you hover in the cupboardl" Could also mean "in the shrine", the "chest" or the "cabinet". "You drink terribly, my Koste!")
"Kosti, Alozs pakal. Cela nav." "Pievelc tu, padre te." "Vai tu plitt?" "Gryuti, Winter te." (Latv, Span, Germ: "Kostja, Alozs is following you. There is no way."—"Pull tight, here is father."—"Are you boozing?" "Difficult, here is winter." Not clear whether the last word means the season, or whether it is "Winter"—the name of a person.)
We often hear congratulations at successes, or other staterents that show interest in our investigation of the voice phenomenon.
"Jagau. I wishy fuer Raudive Erfolg." (Engl, Germ: "Jagau. I wish Raudive success.")
"Walters Rapa, Janis Rapa: Konstantin, begluekwuensche. Wirklich ein stor petijums. Nepagurt." (Germ, Swed, Latv: "Walter Rapa, Janis Rapa: Konstantin, congratulations. Really a great research. Don't get tired!") Walter and Janis Rapa were the experimenter's Latvian publishers in Riga. They manifest several times.
"Koste, te ist Rapa." "Koste, te ir Rapa." (Latv, Germ: "Koste, here is Rapa."—"Koste, here is Rapa.")
"Fischer Koste, te Rapa." (Germ, Latv: "Fisherman Koste, here Rapa.")
"Te tev Rapa. Skaitit lugsanas." (Latv: "Here you have Rapa. Go on praying.")
"Izdevejs ir Rapa. Projektins, projektins!" (Latv: "Publisher is Rapa. Little project, little project!") "Konstantin gruts darbs. Diezgan rupju par Zentu. Sasniegsit praktiski ko velaties." (Latv: "Konstantin has heavy work. Enough worries about Zenta. They will practically attain what they are wishing.")
"Man tu pateici patiesibu." (Latv: "To me you have told the truth.")
"Wir sind deinetwegen." (Germ: "We are [here] because of you.")
"Tack, Raudive." "Gratulation tev, Konci! Pekainis. Tev nav ko eilt, Konsta." (Swed, Engl, Latv, Germ: "Thanks, Raudive!"—"Congratulations to you, Konci! Pekainis. You don't have to hurry, Konsta.")
One voice encourages the experimenter:
"Weg, Raudive, slipsi! Mes cinamies. Raudive, tu tol" (Germ, Latv: "Away, Raudive, with the tie! We are fighting. Raudive, you are far away!")
"Konstantin, mit kraft." (Germ: Konstantin, with strength.")
Apsveicam tev, Konstantin, durch Radio."
"Anna Strotford begluecka."
"Hammarskjold, mit meinen Worten, prosit, Konstantin, du mutig!" (Latv, Germ: "We greet you, Konstantin, through radio." "Anna Strotford congratulates." "Hammerskjold, with my words, cheers, Konstantin, you courageous!"
"Kosti, atskir labi svarigako!" (Latv: "Kosti, distinguish well the most essential!")
The voice-entities are equally concerned with the experimenter's environment:
"Saluzusi Zenta, Raudive." (Latv: "Zenta has broken down, Raudive.") This statement refers to the fact that Zenta Maurina was feeling ill at the time the recording was being made.
"Wo willst du hin? Tu mil Kosti. Zenta, kehr um! Te Masi. Roberts sjukhuseta." (Germ, Latv, Swed: "Where do you want to go? You love Kosti. Zenta, turn back! Here is Masi. Robert is in hospital.")
This strange sentence contains a hint from Zenta Maurina's sister Renate, called "Masi"; she seems to be indicating that Robert Maurini, the father, continues to work at a hospital after his death.
As a further illustration of direct partnership between the voice-entities and the experimenter we add a few more excerpts from various recordings. The dialogue indicates immediate contact and shows the rudiments of a proper conersation between the voices and the experimenter. The latter tries at times to provoke a reaction by addressing himself to a particular person. He calls on Margarete P. and a voice answers:
The experimenter addresses Robert and Renate Maurins. A voice:
"Lyudzam mes tevi. Mellis ir Starke." (Latg, Germ: "We beg of you. Mellis is strength.")
Mrs. Mellis was at that time staying with Zenta Maurina.
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3. TWO WORLDS
23. Existence After Death
The question of life after death has become a dominant consideration in this investigation. Leo Tolstoi, once firmly convinced that death was the end of all things, repudiated his own conclusions after a lifetime of questioning, his spiritual energies consumed in the attempt to bridge the gulf between seen and unseen.
Perhaps no one can fully understand the true value of life, his own or others, until he experiences the terror of facing complete annihilation. To innumerable thinkers throughout the ages, life has appeared as more than a puppet show; they have rejected the idea of dissolution in a limitless void as a denigration of human intelligence and dignity, and have looked for a deeper meaning behind man's existence.
We all realise to a greater or lesser extent the abilities of our human "animal nature", but precise knowledge of matters beyond the boundaries of this life is withheld; there is no exact knowledge about what happens after death, all is guesswork, conjecture, supposition. This book records the results of research into physically verifiable phenomena which seem to some of the researchers to point to the existence of another world and of beings who, with the aid of tape-recorder, radio and microphone, seek to impart a certain amount of information about the place they inhabit.
Insight into another plane of existence might be expected to free us from the concepts of our temporary physical abode, limited as they are by our culture and customs, our passions, prejudices and preconceptions. Hitherto we have had choice but to strive to realise intangible truths through ourselves and within ourselves, but the facts now being investigated through strictly controlled experiments present a challenge to the restrictions and preconceived ideas of modern man, and perhaps offer an opportunity to prove at last, as Leo Tolstoi believed at the end of a long life of trial and error, that "the soul of man contains an element that is not subject to death".
This chapter sets out a selection of references to this absorbing problem.
During one of his first recordings, the experimenter remarked that man had very little knowledge of matters concerning life after death and that neither his understanding, his judgement, nor his intuition could follow the implcations. A voice responded with:
"Er kann." (Germ: "He can.")
It is a microphone-voice, clearly audible to anyone, and this remark may perhaps answer the question mankind has been asking since time immemorial. In such a context, the curt statement is an assertion that man can indeed discover what happens to him after death.
The experimenter says that we leave life hoping that we may find ourselves still in existence ... whereupon a male voice answers:
"Wir nie verlassen." (Germ: "We never leave.")
Here perhaps is a hint that our view of departure from lift is erroneous; it seems we are told that we continue to live through the transition we call death, which affects only the temporary dwelling-house of our physical organism. The voice-entities make many comments, some of which are given in the following pages, that apparently refer to the relationship of the spirit to the body it has left.
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The experimenter, influenced by the happenings of our time, asks whether the souls of those killed in Vietnam perished with their bodies. A woman's voice answers briefly:
"Leben." (Germ: "Live.")
The experimenter repeatedly asks for an answer concerning life after death. A woman's voice:
"Ludzu tici!" (Latv: "Please believe.")
The experimenter calls on his dead friend R.P. and a male voice says:
"Wir dzivi." (Germ, Latv: "We live.")
Existence after death is often confirmed in categorical terms:
"Leben wir." "Lebe tota, Konstantin." "Kosti, vi viva!" (Germ, Swed, Ital.: "We live." "The dead live, Konstantinl —"Kosti, we live.")
"Es dzivoju." (Latv: "I live.")
"We greet you all here", says the experimenter, and a voice responds with:
"Vi lever." (Swed: "We live.") and immediately following, a male "Ich vive." (Germ, Ital.: "I live.")
The voice-entities often repeat such confirmation of existence and their presence:
"Wir sind." "Vivi wir." (Germ, Ital.:"We are." "We live.")
"Vi viva." (Swed, Ital.: "We live.")
"Konstantin, wir sind." "Wir sind." "Wir, Kosti, sind. "Kosti, vi viva." (Germ, Swed, Ital.: "Konstantin, we are." "We are." "We, Kosti, are." "Kosti, we live.")
Sometimes voices introduce themselves:
"Te sestra, Tante viva." (Latv, Russ, Germ, Ital.: "Here is sister, Aunt lives.")
Wir sind Gaeli. Wir lebe, wir lebe." (Germ: "We are Gaels. We live, we live.")
A voice-entity declares very definitely that it exists:
"Te Tursa. Facit, patiesi mes esam." (Latv: "Here is Tursa. Sum total, we exist.")
"Bet smertes, Koste." (Latv, Russ: "Without death, Koste.")
"Ego, Vinkalne ir." (Latv: "I, Vinkalne, exist.")
Margarete Petrautzki had told the experimenter during her lifetime that she did not believe in an existence after death. In one of the recordings featuring her we hear:
"Bedenke, ich bin!" (Germ: "Imagine, I am!")
"Musu Kosti, Kosti ir." (Latv: "Our Kosti, Kosti exists.")
The experimenter asks whether the dead are amongst us. A male voice:
"Mes esam." (Latv: "We are.")
When the experimenter comments that man does not live only here, but lives many lives, a voice says:
"Pareizi tu runa." (Latv: "You speak correctly.")
Listening to these, and to other examples, we gain a firm impression of a conscious, seeing and hearing world confronting us.
The experimenter once made a recording in Schienen (Lake Constance). One of the participants says that a brother who died lived on in the memories of those who knew him. We hear in answer:
"Ich binl" (Germ: "I am!")
The same participant goes on to say that the dead brother was, so to speak, a part of himself.
"Ich glaube dir gern. Giaub mir!" (Germ: "I believe you gladly. Believe me!")
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The experimenter asks the deceased how he is.
"Blendend, Herr Raudive." (Germ: "Splendid, Herr Raudive.") comes the answer.
After the experimenter has stated further that the brother loved the deceased very much, the voice calls the living brother by name:
The experimenter then tells the voice-entity that the brother has shown him his photograph and that his spirit must have been present on that occasion.
"Pareizi!" (Latv: "That's right.") con6rms the voice: and when experimenter adds that he then read a bit of his novel aloud, voice comments with:
"Schlecht!" (Germ: "Badly.")
At another recording-session the experimenter addresses a young woman who has recently died.
Wakna dej! (Swed: "Awake!")
The impression of a transitional sleep is given repeatedly on different occasions.
The experimenter says that in his opinion the woman may still be tied to habitual thoughts.
"Raudive nobiede Zenta." (Latv: "Raudive frightens Zenta.")
To the experimenter's suggestion that perhaps the woman has had to leave this life too suddenly, a delicate female retorts:
"Glaubst du, Papa?" (Germ: "Do you think so, Papa?")
The experimenter wishes her all the best in the beyond.
"Danke." (Germ: "Thank you.")
The experimenter's plea that the deceased may help him to prove the immortality of the soul, is answered by:
"Ich bin!" (Germ: "I am!")
One of the recordings was made in the presence of an Estonian nurse, Nora S.; she greets her father, who disappeared somewhere in Siberia. Immediately an Estonian voice is heardl-
"Tervitana, Nora!" (Estonian: "Greetings, Nora!" As the experimenter does understand Estonian, he noted down what he heard phoneme by phoneme, and a later check showed that the deciphering had been correct and meaningful.
After the experimenter's words: "Welcome here", a voice is heard to say:
"Neraud vairsl" (Latv: "Cry no more!")
The Estonian nurse calls on her dead friend Lenart and asks him if he is happier over there.
"Nein!" (Germ: "No!")
The experimenter says to the participant: "Thank you, dear Nora, we hope ..." and is interrupted by a voice calling:
The participant then asks whether her dear ones in the beyond fare better than they did on earth; she would like to hear at least a word from them.
"Wir horen!" "We hear!"
In the preceding recording we had been able to hear desperate weeping and so the experimenter asks who it was that cried so bitterly.
"Noziedzniece. Neraudu vairs." (Latv: "The criminal (woman). I no longer cry.")
The experimenter says that nothing touches him so much as tears.
"Esi stiprs!" (Latv: "Be strong!")
The same consoling voice can also be heard elsewhere:
"Neraud, mili citus!" (Latv: "Don't cry, love the others!")
"Ich bleibe bei dir." (Germ: "I stay with you.")
Death and the dead are mentioned in various contexts. On several occasions the expression "Tota" appears; this had also come up in some of Friedrich Juergenson's recordings.
"Vi Tota (Swed: "We, the dead.") It also appears in the sentence "Lebe tota, Konstantin" ("The dead live, Konstantin.") already quoted.
"Wir singen, wie heilig fuer uns Toten." (Germ: "We are singing, how sacred for us dead.")
"Eine no Tote." (Germ: "A non-dead.")
"Negribas." (Latv: "He doesn t want to.")
"My smertiaki. Gulet." "Te nav vergu nometnu." "O ja, te vergi." (Russ, Latv: "We dead. Sleep."—"There are no slaves here."-"Oh yes, there are slaves here.")
"Gari tevi aizsuta tulit puti!" (Latv, Russ: "The spirits send you immediately on your way!")
"Navi tu klaus!" (Lat.: "Obey death!" A very distinct voice. "Raudiv, tu smerti redzeji." (Latv, Russ: "Raudiv, you have seen death.")
"Navi binda!" (Latv, Swed: "Bind death.")
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4. PRACTICAL PROBLEMS OF COMMUNICATION
Spidola is the name of a legendary female figure, bearer of light and of freedom for her people; through the works of Latvian poets (Pumpurs and Rainis) she has become a symbol of the ideal Latvian woman. "Spidola" appeared in connection with the voice-phenomena research in this way.
The experimenter tried to follow Friedrich Juergenson's advice to find assistance in his work through a female helper in the "beyond". Juergenson himself had such a helper in the beyond. Juergenson himself had such a helper, a voice-entity named "Lena", as the reader may recall, and at one of his recording-sessions the experimenter asked whether Lena would assist him. A female voice answered:
"Ich weigere mich!" (Germ: "I refuse.")
"Lena nach Armee, Lena nevar but!" "Konstantin, hoerst du Lena?" (Germ, Latv: "Lena gone to army, Lena cannot be." "Konstantin, can you hear Lena?")
After this "Lena" disappeared and another female was heard:
"Spidola tava palidze!" (Latv: "Spidola your helper.")
From then on Spidola started to assist at recordings later; however, the experimenter noticed that, though Spidola fulfilled her function as helper, the radio had to be manipulated in a way which made strict control over recordings impossible.
Gradually other voices came to the fore, demanding that recordings should be made on a certain pre-determined wave-length. To avoid getting into ordinary direct radio-transmissions the experinenter tuned his set to wavelengths located between two transmitting-stations. This technique requires long and patient practice, but seems to satisfy the voice-entities better than Spidola's directions. The varied experiments conducted in the: presence of collaborators have proved that this is the correct method to adopt; the voices need the free wavelengths between two stations in order to make their contact. It may be possible, at some future date, to create "voice-transmitting stations" such as the physicist, Professor Alex Schneider (St. Gallen, Switzerland) has in mind.
This does not mean that the problem "Spidola" poses is solved. Behind this name stands a conscious, independent voice-entity which, demonstrating a spiritual principle, is able to appear under many guises and names.
Here are a few examples of how "Spidola", acoustically, emphasises her existence; for, even when her name is not actually mentioned, some characteristic traits of speech make it possible to guess that "Spidola" is the originator of the voice:
"Konstantin, horch!" "Viel Quatsch! Furchtbar, furchtbar!" (Germ: "Konstantin, listen!"—"A lot of nonsense! Terrible, terrible'") These two sentences refer to some disturbing radio interferences during the recording.
"Tagad Aufnahme, tagad jauna Aufnahme!" (Latv, Germ: "Record now, new recording now!") This sentence appears consecutively in eight different variations.
"Achtung, schliess aus! Tot schlagt!" (Germ: "Attention, exclude! Strikes dead!")
"Ich danke, milulit, muns milulit. Ich bin Leiterin." (Germ, Latg: "I thank you, dear, my dear. I am the guide.")
At the beginning of a recording-session the experimenter says: "Dear Spidola, take over the leadership!" A woman's voice answers:
"Ja, ich uebernehme, mit vielem Dank!" (Germ: "Yes, I take over, with many thanks.")
Who is "Spidola"? During one of the recordings the experimenter addresses her: "Dear Spidola. ..." Immediately a voice comes in:
"Ich bin da!" (Germ: "I am here!")
The experimenter: "You take the lead now ..."
"Jag Schwester bin." (Swed, Germ: "I am sister.")
"Liebe dich!" (Germ: "Love you!")
Once again, the experimenter addresses himself to Spidola: "Dear Spidola, if you can, please converse with me."
"Hast schon du!" (Germ: "You have already done so!")
Experimenter: "Your friends are here."
"Fast neviens! Tumbelarum!" (Germ, Latv: "Hardly any! Tumbelarum!")
Now the experimenter addresses Margarete.
"Ka kads ubago! Ka vispar valdzina?" "Ka pops!" "Kas, Koni? Kosta ir vitne." (Latv, Swed: "How someone begs! How does one hold [someone] anyway?"—"Like a priest!"—"Who, Koni? Kosta is witness.")
On one occasion, during a microphone-recording, the experimenter tries to switch over to radio. A voice
"Warte, sptaeter!" "Spaeter, gaid!" (Germ, Latv: "Wait, later!"—"later, wait!")
The experimenter asks the voice-entities to help him. Response :
"Nomierinies, te Erde oben." (Latv, Germ: "Calm yourself; up here is the earth.")
Experimenter: "Many thanks!"
"Ludzu!" (Latv: "Please!") Meaning: "Don't mention it!"
"Vi ventar pa dej. (Swed: "We are waiting for you.")
Experimenter: "I am proud of her [Spidola]."
"Einmal richtig." "Warte, te mamula, warte!" (Germ, Latv: "For once correct!"—"Wait, here is Mother, wait!")
"Warte, spaeter!" (Germ: "Wait, later!")
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When the experimenter asks Spidola whether she cannot give an account of the world in which she lives, the answer is:
"Nevaru tagad, Raudive, esmu Osune." (Latv: "At the moment I can't, Raudive, I am in Asune.
The experimenter announces himself at the beginning of a recording. A voice interrupts:
"Nachts muede. Es milu tevi. Spidola. Gute Nacht, gute pirts!" (Germ, Latv: At night, tired. I love you. Spidola. night, good bath [room].")
Spidola, remarks the experimenter, belongs to the closest of friends "over there".
"Tici vel, Raudive! Kostja, Spidola tova mote!" (Latg: "Do believe, Raudive! Spidola is your mother.")
"Spidola" thus embodies the two primeval powers of sister and mother.
During one recording, made at 2 a.m., the experimenter calls on Spidola.
"Rits, naktis gul!" (Latv: "Tomorrow, at night one sleeps!")
The experimenter then calls radio Peter.
"Aolzs gul. Weiss Petrautzki. Schweig! Johns Nulle hilft." (Latv, Germ: "Aljos sleeps. Petrautzki knows. Be quiet! Johns Nulle is helping.")
Experimenter: "In time, and with more practice, the difficulties will certainly be overcome."
"Ir praksis. Tagad guli!" (Latv: "There is practice. Now sleep!")
Although the experimenter moved on from Spidola's way of practice, the voice still appears. During a later recording the experimenter wishes for Spidola's help. A woman's voice:
"Immer, Raudiv'!" (Germ: "Always, Raudiv' !")
The following microphone-voice also confirms Spidola's existence :
"Pamiru, Spidola, ar labu." (Latv: "Truce, Spidola, in good will.") "Efir! dirige Spidola." (Russ, Latv: Ether! Here Spidola directs.")
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The Rev. Voldemars A. Rolle, Lutheran Pastor of the Latvian Church at Willimantic, CT, USA, and a physicist, was the first to recognise the significance of the phenomenon from a religious point of view; he writes to the author:
On the tapes I received from you, the audibility of the voices is good. It seems to me that only people with defective hearing or no linguistic background would be unable to hear and understand the recordings.
I am happy to know of the existence of this phenomenon. It makes no difference how many voices you have recorded; the most important thing is the fact itself--it opens the door to further research. Of course, it is very intriguing to try to explain this parapsychological phenomenon by means of modern physics, but it will not be an easy task. It would be necessary to revise and even change several concepts which are now accepted as axioms. For the present, the research into the phenomenon should be limited to gathering data to prove its reality.
It may be worthwhile to try an experiment with video tape similar to that with audio tape; perhaps both simultaneously. I do not see any reason why an experiment with video tape should be less successful than one with audio tape.
To me as a theologian, the phenomenon is of special interest. Very similar phenomena have been observed by people of different nationalities in our time as well as in the past. In Holy Scriptures such events are recorded as cases of clairaudience, or "visions". If the voices recorded on magnetic tape exist, the truth of what the Scriptures tell us in this respect may be more readily accepted.
The theory that the electronic circuit may be influenced by electromagnetic impulses associated with our "unconscious" seems very doubtful to me. It is surprising that by listening to the voices it is possible to identify persons to whom the voices may belong.
Concerning the phenomenon itself, it may be that we are confronted here with a specific type of energy not known to modern physics. I would be inclined to call this energy "the life-energy of progressive intelligence". Very superficially, it may be illustrated as follows:
Examining a proton or an electron, we find that a certain amount of matter is associated with electric energy. When a proton changes into a neutron in the process of nuclear reaction, a release of energy occurs. Likewise, an electron releases energy in the form of photons when an electron jumps from a higher energy-level to a lower one. It is most important to note that the energy released is still associated with some form of matter, which may be termed "relative" matter, and that therefore it is still confined in the inertia system of our universe, where the speed of light is constant.
It is my opinion that something similar happens when a man dies. The difference between a living man and a dead one is this: as long as a man lives his body (matter) is associated with the life-energy of progressive intelligence. This is no longer the case with the body of a dead man. The animal's body is associated with a similar energy, but the animal differs from the human being, because the animal does not possess a progressive intelligence: its intelligence stays at the same level all the time and does not show progressive growth. The progressive growth of human intelligence shows itself in a variety of fields: for instance, in art, philosophy, science, technology, etc. The "life-energy" of the world, as yet unexplored by science, seems to be as manifold in its expressions as, for example, energy produced in the realm of electromagnetic waves.
At the time of death the life-energy of progressive intelligence becomes separated from our body (matter) and continues its existence in the inertia system of pure energy, where energy is no longer associated with matter. The inertia system of pure energy exists independently from the forces that govern our seven (or more) inertia systems, to which matter and the energy associated with matter, are confined. The seven inertia systems are:
1. The earth's rotation round its axis.
2. The rotation of the earth round the sun.
3. The movement of the solar system in our galaxy.
4·. The rotation of our galaxy round its axis.
5. The movement of our galaxy in the universe.
6. The rotation of our universe round its axis.
7. The speed of our universe.
As long as energy is associated with matter of any kind, it stays within the inertia system of our universe, where speed of light is constant. This system, to which all matter is confined, is governed by the time and space formula of the law of relativity: (square root of one minus V over C squared).
When acceleration reaches the speed of light or more, the energy breaks away from matter and continues its existence in the inertia system of "pure energy" (characterised by imaginary values, expressed in the formula: square root of minus one); this inertia system is as real (in its own dimension) as is the inertia system of our universe, where the speed of light is constant. In my opinion the speed of light is only a threshold value, or escape velocity of pure energy; a threshold of the inertia system of our universe, in which matter is confined; this system governs time and space, as well as the law of gravity and therefore everything moves in curved lines. As soon as this threshold is overcome, we are in the inertia system of "pure energy", in which matter is no longer present and which lies outside time, space and the law of gravity. The direction of pure energy is therefore a straight line which is also the locus of imaginary values. As soon as energy is decelerated to the speed of light, it is captured by matter and therefore becomes confined to our universe and our inertia system.
To tie the life-energy of progressive intelligence to our inertia system, it is necessary to associate it with some form of (relative) matter, as happens in the case of photons or electromagnetic waves. This is only possible if the energy can be decelerated to the speed of light or below. "Relative" matter is, in fact, mentioned in the Gospels as the "glorified" or "spiritual" body (1. Cor. 15,44).
It seems to me that in your experiments the free life energies of progressive intelligence are successfully decelerated to below the speed of light, bringing them for a limited period of time into our inertia system.
I am convinced that the phenomenon you describe is as real as our own existence. Unfortunately, our contemporary science pays no attention to the possibility that a state of pure energy may exist without being associated with matter of any kind. In my opinion it is of the greatest importance to look at the voice-phenomenon from every possible angle and I very much regret that at present my limited time does not permit me to investigate these interesting manifestations more closely.
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Dr. Theo Locher, Doctor of Philosophy, President of the Society for Parapsychology, Switzerland, and publisher of the Bulktinfor Parapsycirology, Biel, Switzerland, reports:
I confirm that I examined the voice-phenomenon on 30th June 1967 in Biel, and on 10th and 11th November 1968 in Bad Krozingen, and that I am convinced of its authenticity. A few tape-sections were easy to understand and I could grasp the words spoken, but most of the voices were too soft and indistinct for my unpracticed ear. They were, however, undoubtedly human voices, though many of them could certainly be interpreted in different ways, even by people practiced in the art of "listening-in".
The recording and analysing of thousands of vroices in the space of two and a half years must have presented a tremendous task, demanding great perseverance and deep personal involvement. I would like to express my admiration for Konstantin Raudive's achievement and in particular for his method of testing the voices by re-recording them onto different tapes.
Conversations I had with two electrical engineers from the Eidg. Techn. Hochschule Zurich (the National College of Technology, Zurich) confirmed the impossibility of explaining this phenomenon on a technological basis, leaving aside any circumstances of deliberate deception. The following are conceivable electromagnetic influences which may be playing a part:
1. Low frequency waves received on the recording head or the amplifier of the tape-recorder, and
2. Low frequency waves on the L.F. stage of the radio amplifier ("microphony", practically found on valve sets only).
(1 and 2 demand great transmitter power or else short distances between aerial and receiver.)
3. High frequency waves on the radio input amplifier with, in certain circumstances, extremely small power.
4. It is technically feasible that H.F. waves are also acting directly on the L.F. amplifiers of the tape-recorder and radio, and this would produce only weak voices.
These four influences are only possible from a transmitter using an aerial. Neither an imperfect erasion of a used tape nor a static print-through on a recorded tape can account for the phenomenon. The electrical engineers referred to above make the following suggestions:
(a) All oscillations present in the room during recording, especially of low frequency waves, should be investigated.
(b) Recordings should be made on several tape-recorders at once.
(c) Recordings should also be made in a Faraday cage, both with and without a technician.
(d) Voices recorded on an oscillograph should be photographed and analysed.
I would like to comment briefly on other attempted explanations:
1. The hypothesis of hallucination, or collective hallucination, is quite untenable for audible manifestations that can be copied onto different tapes.
2. The unconscious: it is hardly feasible to imagine that the unconscious could produce electromagnetic waves, which, picked up by radio or tape-recorder, would then turn into human voices pieced together from isolated words. The theory
that so-called "secondary personalities", formed by Dr. Raudive's unconscious, could transmit the voices via the manifold frequencies of radio-waves, is completely without foundation. Nevertheless, there are certain aspects of the phenomenon that give food for thought:
The polyglot character of the speech-content roughly corresponds to the experimenter's linguistic knowledge.
The: 'experimenter's ,habit of occasionally altering or confusing words when speaking German seems to be repeated in the language of the voices.
Just as our unconscious often expresses itself in symbols (as in dreams) so do the voices frequently use symbolism in many of their utterances.
These three aspects seem to indicate that the voices have a certain unexplained connection with the experimenter's unconscious; they do not, however, give credence to the supposition that forces in Dr. Raudive's unconscious could piece together their own words, with more or less significance, and then transmit them in the shape of radio-waves to radio-set and tape-recorder.
3. Mischievous spirits (elementals): considerations (a), (b) and (c) could give rise to the hypothesis that so-called "elementals" (entities of an ethically base order and of low intelligence, but telepathically gifted), could read the experimenter's thoughts and then tap his memory in order to piece together coherent, polyglot messages or answers to questions. Most of the contents of messages seem to me to be of a very poor standard; they try to match a question, but are not in keeping with the personality of the deceased person purported to be speaking. This still leaves unanswered the question of how these entities would transmit their messages via radio.
The thesis of "elementals" or mischievous spirits is supported in many instances by messages received through trance or automatic writing-mediums, In these cases such entities seem at times able to masquerade as deceased persons and often imitate voices and mannerisms. They are particularly fond of impersonating famous people such as Goethe, Churchill, Napoleon, etc., and this certainly seems to be the case with some of the "voices". It strikes one as odd when well-known men or women express themselves in words of a language they did not know in life. The language used most frequently is Latvian, the experimenter's mother-tongue. Imitation of a dead person's voice could be achieved through telepathic tapping, as human memory also contains the memory of sound; it may even be possible for elementals to tap psychic remnants (so-called "memory complexes") of the deceased.
4. Deceased persons: The supposition that the voices are those of the deceased themselves must be seriously considered. Manifesting voices often refer to conversations in progress and answer questions.
Just as the dead seem to be able to master the technique of the "direct voice" when a trance-medium is present, apparently through a "voice-box" built from matter of a finer substance (ectoplasm), so the voices may be able to construct transmitting devices fashioned out of this substance. We can only rely in this matter on statements received through trance-mediums and are therefore still completely in the dark as to what really happens. One is, of course, able to deduce a great deal from Dr. Raudive's experiments as well as from one's own studies and I would like to make some suggestions which may prove helpful in future research:
(a) Some experiments should take place in the presence of a clairvoyant medium, and experiments in automatic writing and typtology ("spirit-rapping") should be undertaken at the same time.
(b) Experiments made by other reliable researchers, and the scientific results obtained, should also be published.
(c) A statistical assessment of a comparison of voice-analyses made by various experienced examiners who have interpreted the same tape independently of each other, could be of great value. The assessment would have to be made by a neutral body.
I have come to the conclusion that this phenomenon is of tremendous importance to our conception of the world and of mankind, in whatever way it may be interpreted. In future a much greater number of researchers at universities should engage in concentrated study of all its various aspects.
Let us hope that this book will receive its deserved acknowledgement in the scientific world.
I would like to thank Konstantin Raudive once again for introducing me with such wholehearted enthusiasm to this fascinating phenomenon and to his own dedicated research into its mysteries.
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Dr. Arnold Reincke (Specialist in internal diseases; Chief Consultant at the Sanatorium Badenweiler-Hof, Badenweiler, Germany).
In the winter of 1966/7 I had the opportunity of taking part in Konstantin Raudive's voice-phenomenon experiments in Bad Krozingen. The phenomenon was of such instant fascination that only later, after one had had time to digest mentally what one had heard, was it possible to try to decide whether it had been reality or only an imagined experience.
It takes prolonged "listening-in" practice before one is able to consider the phenomenon in a dispassionate way. The possibilities arising out of these experiments open up a wide, hitherto unknown field of research. The moment one hears oneself addressed by the voices, one falls under the spell of this strange interrelation between one's own existence in the present on the one hand, and another dimension without time and space, on the other. In three months I listened to and analysed more than seven thousand voices.
As a physician one connects the articulation of words with certain physiological processes. The larynx, the vibrations of the vocal cords and articulation with mouth and tongue are prerequisites to speech, even if it is made audible through technical aids, as happens when the spoken word is broadcast over the radio, or heard through a telephone, a tape-recorder, or diffused by any other means. When words and sounds manifest that cannot be connected to any known source of origin, one's customary way of feeling and thinking receives a severe jolt. Only very slowly, by sorting and sifting all that one has heard and recorded, can the mind adapt itself to the idea of a world so far removed from all our traditional conceptions of time and space.
Our education in natural science sets limits that can, it is true, be extended by mathematicians, physicists and also by psychologists; but accepted formulae and explanations are as solid ground under the feet and one is reluctant to abandon them.
During many long sittings with Konstantin Raudive, I have become convinced that we have contacted a dimension that can expand our mental range considerably, once we have mastered the correlation between that unknown world and the experimenter; especially during the last few weeks of my stay did it strike me how "personal" the relationship between question and answer often is. Konstantin Raudive called this particular aspect of the phenomenon "partnership" between the world of the voices—so difficult for us to comprehend—and the experimenter.
How and where electromagnetic waves come into play—in radio-set or tape recorder—will only be understood after further long and careful studies, investigations and scientifically conducted technical experiments.
06th August 1967
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Dr. Wilhelmine C. Hennequin (Kreuzlingen, Switzerland).
I, Wilhelmine Charlotte Hennequin, anaesthetist, confirm that I heard the voice-phenomenon in Dr. Konstantin Raudive's studio in Bad Krozingen, on 11th and 12th November 1967.
I have been able to assure myself of the fact that the investigations are conducted on scientific lines and the results checked by equally strict scientific standards.
I am convinced that other-worldly beings are trying to contact the living through audible manifestations via electromagnetic waves.
During my visit to Konstantin Raudive's studio I was able to hear voices that had previously been recorded on tape, to be present at a recording-session and finally to take part in a "partnership-voice'' experiment.
Of the voices that had already been recorded I could hear every one; my only difficulty was that I could not understand some of the languages spoken, and had to wait for Dr. Raudive's translation, before I could understand the meaning of the words.
The fact that the voices are recorded on tape makes it possible to repeat them at any time and demonstrate them to any interested person. Each voice is registered and numbered and can be listened to, except the voices of class "C" which are not suitable for analysis, as their audibility is too weak.
Amongst the recordings made by Dr. Raudive on 10th October 1967 were several "partnership-voices". They were easily recognised and each one had its own characteristic features of pitch and speech-rhythm. Male and female voices and voices of children could be clearly distinguished.
Voices are either recorded directly through microphone onto the tape, or are received via radio and registered on tape. In radio-recordings the set is tuned to a wavelength that is silent, except for what is termed the "white noise"; it is easier to locate the voices that way, than against a background of music.
During a recording Dr. Raudive first contacts a partner in the "beyond" via microphone, speaking a few words of introduction; he then lets the tape run on for a few minutes. Later, on running the tape back, he can hear the voices through ear-
phones. Voices of good audibility are amplified and re-recorded onto a second tape, and then analysed.
I was able to distinguish all the voices recorded on 28th October 1967, bar one; this was a voice that I could hear, but owing to the speed at which it spoke I could not catch it. It was one of the "partnership-voices" and apparently said: "Koste plagas, pacietiesl"' an "A" voice, speaking in Swedish and Latvian: "Koste is trying hard, have patience!"
At times one can hear conversations amongst voices. Partner in the following case is "Margarete":
"Margarete," a "B" voice (female)
"Nav Margareta", another female "B" voice; Latvian: "It is not Margarete".
"Laba mate te." A female "A" voice; Latv.: "Your dear mother is here."
"Vai tu Mamma?" A female "A" voice; Latv.: "Are you Mama ?"
"Tev Kostja nepatik." A male(?) "A" voice; Latv.: "You don't like Kostja."
These are only a few examples taken from over a hundred registered voices.
I have no doubt whatsoever that beings in the beyond are trying to contact us by using our technical devices.
Konstantin Raudive deserves all credit for having made this phenomenon accessible to us. It is to be hoped that by perfecting the technical aids it may become possible to enable anyone to hear the voices and that even the "C" voices will become audible to all.
26th November 1967
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