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Claire
Sylvia, who was afflicted with a primary pulmonary hypertension
disease ,underwent a heart-lung transplant in 1988.The operation was
performed by doctor Baldwin at Yale hospital in New Haven in
Connecticut .Her donor was an eighteen-year-old boy from Maine ,who
had had a motorcycle accident . When his organs were removed, he was
being maintained on a ventilator, which breathed for him; his heart,
however, was still beating on its own.
Information drawn from the research text (Chapter 1 page 5; Chapter 3
page 38; Chapter 6 page 80; Chapter 7 pages 84, 96, 97)
We have
textually taken from Claire Sylvia’s book a number of paragraphs that
describe the changes she has experienced related to her donor's
energy. Besides feeling his presence as another soul sharing her body,
she had vivid and accurate dreams about him, whom she had never known.
She also had changes in her food preferences, in her dancing style, in
her way of walking, etc.These changes she took on after her transplant
correlate with her donor’s way of living; a fact corroborated by his
relatives.
Claire
Sylvia’s changes match up with other recipients´ accounts of their
post-transplant experiences .These events, being the rule, not the
exception to organ recipients, are not elucidated by scientists, who
are unable to provide any satisfactory explanation for these
occurrences because the scientific world targets at the physical and
not at the spiritual field.
ORGAN RECIPIENT CLAIRE SYLVIA FEELS HER DECEASED DONOR’S PRESENCE
AS A
SOUL OR A SPIRIT
“Before
long, I began to feel that I had received more than just new body
parts. I began to wonder if my transplanted heart and lungs had
somehow arrived with some of their own inclinations and memories. I
had dreams and experienced changes that seemed to suggest that some
aspects of my donor’s spirit and personality now existed within me.”
(Chapter 1 page 6)
“Although
I couldn’t yet put this idea into words, I now believe that what made
me so confused and disoriented during my early days in the ICU were
the first stirrings of another presence within me. I would have the
feeling that some aspects of my donor's personality existed within
me.” (Chapter 8 page 114)
“My new
heart did seem to be affecting my personality. I noticed that no
longer I felt lonely, even when I was by myself. On weekdays, when I
was separated from Amara and my friends, I didn’t miss them much.
Sometimes I had the feeling that somebody else was in there with me,
that in some intangible way, my sense of “I” had become a kind of
“we”. Although I couldn’t always detect this extra presence, at times
it almost felt as if a second soul were sharing my body.” (Chapter 9
page 131)
“It
wasn’t my old self who had dragged me here, but the youthful energy of
my now twenty -year-old heart and lungs. In France, more than ever
before, I felt as if I were two people who were sharing the same
body.” (Chapter 12 page 193)
“How
shocking it must have been for Tim’s heart and lungs-and whatever
parts of Tim’s spirit that might have come along with them-to wake up
in the body of a middle-aged woman. Was I crazy, or were my dreams and
my changes suggesting that the human heart was more than a mechanical
pump?” (Chapter 12 page 196)
“But now Robbie was forced to consider what had
long seemed clear to me- not only that there was a “real” Tim, but
that some aspects of him might exist within me. As Robbie wrote:
“I feel a
change of viewpoint taking place. My vehement attachment to the
psychological point of view about “Tim” is loosening up as Claire
comes closer to her desire to meet Tim’s family. I am beginning to
believe that some of Tim’s essence has transmigrated to Claire. As a
professional therapist, I know that vigor and resilience are part of
character, temperament, and identity. If the transplant has somehow
passed on elements of his temperament, personality, and identity, then
psychological residues of the actual Tim L (not just the image of
“Tim”) may now inhabit Claire”(Chapter 13 pages 201-202)
Robert Bosnak
(Robbie) – A Jungian analyst at the Jung Institute in Boston.
A RECIPIENT’S ACCOUNT
“Dr.Pearsall’s interest in this subject began after his own
transplant. A fellow patient, who was also undergoing his own bone
narrow transplant, insisted that he could feel the presence of his
donor. Dr Pearsall asked the man what he thought the donor was like.
“Some
kind of artist,” he replied. “Maybe a painter or a musician.”
Later the
patient was informed that his donor’s hobby was oil painting. (Chapter
17 page 261)
Dr. Pearsall is the
author of the book called The Heart’s Code, ISBN 84-414-0467-4.
INFLUENCE OF THE DECEASED ORGAN
DONOR TIM AS A SOUL OR A SPIRIT UPON
RECIPIENT CLAIRE SYLVIA, WHO TAKES ON HIS SAME FOOD PREFERENCES
The
organ recipient Claire Sylvia claims to have cravings for new foods
that coincide with her donor’s (Tim L’s) food preferences. The donor’s
relatives confirmed this coincidence.
“Was he a
beer drinker?” I asked.
His
sisters nodded.
“When I
told them how I wanted a beer soon after the operation, there were
smiles all around.”
“I asked
if he liked green peppers.”
“Are you
kidding?” “He loved them,” a sister told me.
“He used
to fry them up with a whole kielbasa sausage.”
I
explained that I never liked sausages before the transplant.
“But what
really liked was chicken nuggets,” said Annie
“Oh, my
God!”
“What is
it, Claire?”
“I just
remembered something I’ve never told anyone. After the transplant,
when I was finally allowed to drive again, the first place I went to
was Kentucky Fried Chicken. I had this craving for chicken nuggets,
which I’d never had before.” (Chapter14 pages 225-226)
“I had
just learned that many of the dreams, images, and hunches I’d had
about my donor matched up closely with what his loved ones knew about
him.” (Chapter 15 page 232)
THE DONOR’S PARENTS WERE INTERVIEWED IN 1991
“Do you
believe,” the reporter asked, “that in some way Claire picked up part
of Tim’s spirit?”June (Tim’s mother): Yes, I believe it. When she told
us about the foods, this was a shock. My daughter said, “Ma, I can’t
believe it .That’s the same stuff Timmy liked.”
Carl (Tim’s father): “His spirit is still there in
those parts she received.” (Chapter 15 page 240)
MENTAL INFLUENCE OF THE ORGAN DONOR (DECEASED TIM L.) AS A SOUL OR
A SPIRIT UPON RECIPIENT CLAIRE SYLVIA
The
recipient’s thoughts and the donor’s mingle together; and so the donor
as a soul or a spirit expresses his own self through the recipient.
The donor’s relatives confirm this fact.
A SISTER OF
THE DONOR’S IS INTERVIEWED ON A TV SHOW
“When we
met Claire,” said Carla, “we all probed her and asked her questions.
It was like she knew Timmy. A lot of things she said were true. How
would she know these things? Everything she was saying was right. It
was like him, like she was part of him.” (Chapter 15 pages 241-242)
“Why do recipients have the memories of a donor
they never knew, and whom we can sometimes identify?” (Chapter 18 page
275)
THE
ACCOUNTS OF ORGAN RECIPIENTS MENTAL INFLUENCE OF THE DECEASED DONOR (A
SOUL OR A SPIRIT) UPON THE RECIPIENT (A PERSON)
“The day
will come, I expect, when cases like mine will be studied in a
systematic way. Until then, we will have to do with anecdotal
evidence.
“A
transplant nurse in Florida told us about a heart transplant patient
who, before her operation, had suffered from an extreme fear of water-
a fear so debilitating that she wouldn’t take a shower. Soon after her
transplant, the same woman felt a great desire to go swimming and
sailing. A surgical resident, who wasn’t authorized to disclose this
information, informed the woman’s incredulous family that her donor
had been an avid sailor who died in a boating accident.
This same
nurse also told us about a middle-aged man who received a new heart
from a young donor who was killed in a motorcycle accident. The
recipient, a born-again Christian, woke up from the operation cursing
and swearing, which was completely out of character. Because the
donor had died at the same hospital where the transplant was
performed, the donor’s mother ended up meeting the recipient. She
confirmed that the man was speaking just like her son, and was even
using some of the same mannerisms.” (Chapter 17 page 262)
“A
number of physicians come to our institute, and over the years I’ve
heard other stories like this. One cardiac surgeon told me that he has
observed this phenomenon, which includes personality changes and
cravings for new foods, and that it usually fades a few months after
the transplant. It’s not something surgeons want publicized, and they
keep it very quiet.” (Chapter 18 page 276)
MENTAL AND PHYSICAL INFLUENCE OF THE ORGAN DONOR (TIM L. – DECEASED)
AS A SOUL OR A SPIRIT UPON RECIPIENT CLAIRE SYLVIA
Claire
Sylvia says that she has gained some knowledge about certain subjects
she did not know before her transplant, which reflects mental
influence, while, her new way of walking, the same as her donor’s,
demonstrates physical influence.
“My personality was changing, too, and becoming
more masculine. I was more aggressive and more assertive than I used
to be, and more confident as well. I felt I knew things that men knew,
things I hadn’t known as a woman and that seemed to have come to me
from some other place. It was a subtle feeling, as though I’d been
entrusted with some secret knowledge that I didn’t completely
understand.”
“Even my
walk became more masculine. “Mom,” said Amara, “why are you walking
like that? You are kind of lumbering, like a football player.”
“Then a
dance friend said, “Claire, you’re really strutting.” It was, I
realized, the stride of a virile young man…”
“Whatever
was going on with this masculine energy, it wasn’t limited to my walk.
Or perhaps my knew walk was a metaphor for the way I now was moving
through the world without feeling restricted. I felt a new power that
I associated with masculinity, strength, and vibrancy.” (Chapter 9,
page 132)
SUPPORT GROUP MEETINGS. RECIPIENTS’ ACCOUNTS
“Another
theme in our conversation was that all of us had some sense after the
transplant that we were not alone. And each of us had at some point
spontaneously experienced our new heart as an “other” with whom some
form of communication was taking place. In a couple of cases, this
sense of being with another person was so strong that the recipients
became obsessed with learning the donor’s identity.”
“With other
participants, the feelings of another presence within were more
diffuse and took the form of people talking to their new hearts
directly, and sometimes even loud, during moments of crisis.” (Chapter
11 page 166)
“Only one
participant, a social worker named Mary, claimed that she never
experienced her new heart as “other”. But within the confines of our
tight circle, Mary spoke movingly about how, when she experienced an
episode of rejection shortly after her transplant, an image came to
her of two spirits who were fighting inside her body. “One of them was
me,” she said, “and the other, I guess, was the donor, who didn’t want
me to have this heart. I know my new heart came from a woman, and this
struggle between us felt like a catfight.” (Chapter 11 page 167)
“Sometimes I think about this person whose heart I have,” he said,
“but I have to put it out of my mind because it scares me.”….
“I
won’t go so far as to say that two people exist in me, but I have been
changed. It might be different if I had received a new kidney, but the
heart has spiritual, psychological, and emotional attachments. I
believe my donor‘s spirit is still around, and in that sense he’s
still alive.” (Chapter 11 page 169)
“About a
year after his transplant, Mario had an experience that really shook
him up. He and his wife were visiting relatives in the Boston area,
and on Easter Sunday they walked into a little church where, to his
astonishment, Mario felt completely at home. Even the priest looked
familiar, and Mario instinctively knew his way around. He led his wife
upstairs to a certain pew, as if he had been there often.
“Have we
ever been to this church?” he asked her.
“Never,”
she replied.
“Well, I
have,” he said.
“I never
knew what part of Boston my guy was from,” Mario told us, “but that
morning I had no doubt that this was his church.” Mario found the
experience so unsettling that he returned to the little church three
more times until he felt comfortable. “I believe there’s another
spirit in me,” he concluded, “and that we finally bonded together and
somehow made a life for both of us.”
Mario was
especially grateful to Robbie for helping him deal with a disturbing
image that kept haunting him. Ever since the transplant, Mario
sometimes saw the image of a face suspended just below the ceiling.
After one of our meetings, Robbie met privately with Mario and asked
him to bring the face into view. When it appeared, Robbie guided Mario
in bringing the image down, closer and closer to his own face, until
the two faces seemed to merge. After this, the mysterious face made no
further appearances, and Mario felt that he had fully integrated the
new organ into his body.” (Chapter 11 page 171)
OTHER OPINIONS
Deepak
Chopra is among those who seem to assume an enhanced understanding of
cellular memory. In one of his popular books, he reports that some
transplant patients, after receiving a new kidney, liver, or heart,
begin to participate in their donors’ memories. “Associations that
belong to another person start being released when that person‘s
tissues are placed inside a stranger.” (Chapter 18 page 269)
According to Gary E. Schwartz, Ph.D., professor of psychology,
neurology, and psychiatry, and director of the Human Energy Systems
Laboratory at the University of Arizona, and his colleague, Dr. Linda
G. Russek:
“Systematic memory predicts that all transplant patients register
stored information and energy from the donor’s tissues-certainly
unconsciously, and sometimes consciously. In our view, the problem of
organ rejection involves not only the rejection of the material of the
cells, but also the information and energy stored within the cells and
molecules.” (Chapter 18 page 277)
CONCLUSION
ANALYSIS FROM THE PHILOSOPHIC POINT OF VIEW
Man is
something else than a body.
Accurately described, each man is a soul or a spirit with a physical
body that is the cover of the soul and a working tool for his/her own
progress.
When the
body dies, the soul or spirit, as immortal as it is, lives on, keeping
the three spiritual faculties: Thinking, Feeling and Freewill.
In order
to focus on this study, one should consider the following: man is an
essential being with a physical body.
FLUID
SOUL + + BODY = MAN (HUMAN GENRE)
BODY
We (men)
are souls, spirits or essential beings (different names to denote
spiritual beings), and each of us has a fluid body and a physical
body.Throuhout the physical life, the semi-material fluid body is tied
up from molecule to molecule with the material body. This fluid body
works as the vehicle of thoughts between the soul and the body,
having the nerves as conducting threads that send biochemical –neurotransmissor
messages to the different parts of the body that react under the
impulse of the will.
Beings
(souls, spirits or essential beings) whose physical bodies are dead,
in some cases, may feel attracted to a same way of thinking, feeling
and behaving of their organ recipients. In such a case, each other’s
ways of thinking, wills and fluid bodies (=corporeal recipients’ and
non-corporeal donors’) mingle together in such a way that donors (
souls or spirits) use the body of their recipients to express their
own ideas, tastes and inclinations they had before disincarnating
(=dying)

While the
transplanted organ cells remain alive, there is a soul-body attachment
established by the fluid body. Being still tied up from molecule to
molecule with their physical body, donors as souls or spirits must
deeply suffer when their organs are removed, and will probably follow
their organs that are now in the recipient's body. This phenomenon
occurs because the donors’ organs are still imbued with their vital
fluid. The influence continues until the transplanted organs are
embedded with the recipient’s vital fluid, which does not necessarily
mean that donors, as souls or spirits, withdraw from the recipient,
but they assimilate themselves into the recipient to act together.
Either
because of the accident that caused them to be brain-dead or because
of their organ removal, donors have violent deaths that plunge them
into a state of confusion for a long time, may be for years. Such a
condition lead them to believe they are still living with the same way
of thinking, the same worries, the same sufferings and the same
everyday activities, as if they were living with a physical body. When
these beings ( souls or spirits) attach themselves to another person
(recipient), they may cause physical and mental influence, as the ones
mentioned by Claire Sylvia and other recipients.
When
their organs are removed, donors are brain-dead, and the natural
process of detachment between soul and body, caused by the death of
all their cells, is altered.
Man is an
essential being, a soul or a spirit with a body that carries the
impressions of his/her way of thinking along his/her physical body.
Medicine has proved this process to be true from its study on stress.
The
evidence for donors’ influence upon their recipient reveals itself
through the recipient’s acquired changes of ideas, tastes,
inclinations that coincide with the donors’ ways of living.
The
influence can be mental or physical. Claire Sylvia’s changes of ideas,
tastes and inclinations are mental influence, and her change of
walking, for instance, is physical influence.
Through
mental influence, donors (souls or spirits whose bodies are dead)
cause their recipients to think and to act for them, and, at times,
cause them even to act weirdly. Reluctantly, the recipient becomes a
blind tool for their donor’s tastes and inclinations.
It is
observed that some recipients are sometimes aware of their ridiculous
behaviour, but they are forced to act in this way as if a more
powerful being compels against their will.
According
to doctor Pearsall, a transplant who worked with other recipients,
many recipients feel at first a strong connection with the different
aspects of the donor’s personality, but eventually they seem to be
losing or denying this connection. However, the connection comes back
again when they stop repressing it.This strong connection occurs as
recipients give up their will to their donors, who express themselves
through the recipient’s body. This influence is always exerted with
the cooperation of the influenced, either because of weakness or
because of desire.
It’s also
observed that when recipients are determined to reject their donor’s
energy, i.e. they do not give up their will, the influence does not
show up, which does not necessarily mean it does not occur somehow .
In many
countries, a brain-dead person is regarded as a naturally dead person,
meaning that a patient under this state (=donor) is considered legally
dead, although he/she is not actually dead.
The
necessary condition for any people to become donors of their main
organs like heart, lungs, and kidneys is to be brain-dead. Brain-dead
patients face the dying of their brain cells, which does not allow
anybody under this condition to express themselves. Yet, the remains
of their body are still living, even with mechanical means, and, in
some cases, they remain in this state for several months. Dead-brain
corpses can become ill; have children. In England and other countries,
patients are anaesthetized so that they feel no pain while their
organs are being removed, and, finally, they die of cardio–respiratory
failure or of their organ removal.
In short,
this brain death, whose label is made up for utilitarian purposes,
allows organ removals from live people.
The
reference here regarding the influence of spirits upon men is neither
a fake nor a conception by the author of this paper work. Events of
influence appear in the Old and New Testament in the Bible, namely
Saint Mathew 17, 14-18 (the demon’s influence: “demon” deriving from a
word of Greek origin: “daemon” that stands for a spirit, an extra
corporeal being).
So far ,
evidence from patients’ experiences, commonly known by transplant
professionals, shows that current and future recipients are partly
fearful of adopting the deceased donors’ personality traits, for
example, new preferences and new sexual orientations, and in this
issue, they are fearful of becoming promiscuous or completely losing
their pre-transplant sexual orientations .Furthermore, since most
donated organs come from people struck to sudden and even violent
deaths, recipients lodge spirits that are unready to abandon their
bodies so suddenly. Another concern from recipients is adopting new
religious feelings and beliefs that may be totally opposed to their
pre- transplant creeds (page 140-141 from The Heart’s Code, Paul
Pearsall - ISBN 84-414-0467-4)
The
Philosophic Academy in La Plata is not against either organ
transplants or the people in need of organs to lengthen or improve
their lives, but it wonders: with what moral criteria can we determine
that one life is more valuable than the other ;let’s say that of the
dying donor or of the dying recipient?
Life is
valuable; however precarious it might be, and must be respected till
natural death which means the definite cease of all vital organ
functions.
Research
conducted by transplant professionals indicates that in order to do a
good act there may be also much harm done. The Greek philosopher
Socrates held that this happens as we regard man as a body without a
soul.
Man is
something else than a body; he/she is a soul with a body. In the case
of recipients, there exist events they experience that are beyond the
sphere of physical science but are within the reach of spiritual
sphere. Experience and professional doctors’ observations provide
evidence for this reasoning.
In
Argentina’s Buenos Aires province, the application of the article 23
of the national law 24.193 concerning Organ Transplants and Human
Tissues violates the article 12 of the province’s constitution
and the article 13 of the civil code. This national law regards the
signs of brain death as those of the death of the person, whereas the
province’s constitutional article declares man’s right to life from
conception until natural death.
The
status of brain death has been questioned internationally, among which
we can cite:
‘The big
problem in organ donation is the donor’s condition. To remove organs
that are useful for transplants, the donor must be living; and, in
order to have the organs, a condition of brain death has been
established. Thus, a brain-dead patient is declared dead, although
he/she is not, and finally he/she dies when the organs, vital to keep
life, are removed. This constitutes nothing less than a murder.’’
The Facts of Life
de Brien Clowes. Publicado por Human Life International. EE.UU.
THE RESPONSIBILITY OF OUR
ACTIONS
To foster
a human being’s death at any stage of his/her existence from
conception until natural death is a homicide.
On 25th
December 2000 and on 30th January 2001, Pope John Paul urged to defend
life at any stage from conception until natural death.
When the
heart stops beating (natural death), man’s organs are of no use for
transplants.
Since the
body is the cover of the soul and a temporary tool for progress, to
defend man’s right to life is an inevitable duty that involves all
human beings.
Under
this condition, we include: organ removals from brain-dead donors,
euthanasia practice, abortion (chemical, mechanical and surgical ones)
and genetic manipulation, be it an embryo clonation for therapeutic or
reproductive ends, the selection of which determines which must live
or die.
An
embryo, implanted or not, is a human being (a soul with a physical
body) whose life must be respected.
Man bears
the unavoidable responsibility for his/her own acts and thoughts and
he/she will have to give full account and make up for his/her wrong
behaviour in this life, in the spiritual world when he/she abandons
the body, or in a new physical life.
ACADEMIA FILOSÓFICA DE LA PLATA
________________________________
ACADEMIA
FILOSOFICA DE LA PLATA
Calle 6
N° 1684 – La Plata – Bs. As. – Argentina
Tel. ++
54 221 483-9425
E-Mail:
acadfilo@netverk.com.ar
Http://www.acadfilosofica-lp.org.ar
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