180 TheJournal of4w)(Wor Release 2000/08/11 these have not been successful as yet. Since its inception, however, members of the Society have been very active in organizing numer- ous educational activities and seminars at different universities. The seminar offered by the president of the Society, Ramos Perera Mo- lina, at the Universidad Aut6noma de Madrid in 1975 drew distin- guished and prominent figures such as Prince Juan Carlos of Spain and his wife and the minister of education. Since 1975, the Society has also published a biannual journal, entitled P-si Comunicaci6n, which includes English abstracts. The journal covers both the activities of the Society and a wide range of topics in parapsychology, some of which have been mentioned. In addition, theirjournal includes a section for national and interna- tional news on parapsychological activities around the world, Mem- bers of the Society have published several books summarizing its re- search activities. I have already mentioned the books by Ferndndez Briones (1983). Other books include an anthology, entitled La Nueva Parapsicologla: Introducci6n a la Parapsicologia Cient9ica [The New Parapsychology: An Introduction to Scientific Parapsychology) ed- ited by Ferndndez.Briones (1981a), a valuable introduction to the field, and Mario Capel's La Supervivencia Despu& de la Muerte: Evi- dencia Espontdnea y Experimental [Survival after Death: Spontaneous and Experimental Evidence] (1981) reviewing some of the research and phenomena related to the issue of survival after death. Although parapsychology has been negligible in Spain until re- cent times, it is important to point out that we are now witnessing a boom in parapsychological activities in that country. Unfortunately, even though the Society seems to be the best organized, and to have the most resources in the Ibero-American world, its members have not participated in the broader international parapsychological con- ferences, such as that of the Parapsychological Association, possibly because of the language barrier. In addition, it is unfortunate and disheartening to find that such a large, productive, and well-orga- nized society has no member in the PA. Brazil At the 1990 Parapsychological Association convention, David Hess, who has made several field trips to study Brazilian parapsy- chology, presented a paper in which he described Brazilian para- psychology in the following terms: Brazil does not have a coherent community of academic parapsycholo- gists, and there are few if any people in Brazil who research and publish IA-RDP96-,00792RONZWIWQ"Ibero-American World 181 at the standards of the Parapsychological Association. Instead, what is called "parapsychology" in Brazil is largely defined by rival groups of Catholic and Spiritist (Kardecist) intellectuals, (Hess, 1990) To understand parapsychology in Brazil, we need to be familiar with the cultural milieu from which it has evolved, one that is dom- inated by Afro-Brazilian cults and Catholicism. On the one hand, we have the Spiritist tradition that came from France through the teachings of Allan Kardec; Spiritists believe that spiritual progress is effected by a series of compulsory reincarnations. They believe that mediumship provides opportunities to communicate with deceased individuals. Moreover, Spiritism is strongly influenced in Brazil by the Afro-Brazilian cults such as Umbanda and Candomble derived from th&African religions brought to Brazil through the slave trade (Bastide, 1971; Giesler, 1985). This spectrum of Spiritist beliefs and Afro-Brazilian religions has crept in and mixed in Brazilian society (Hess, 1987), creating a variety of belief systems from which Brazilian brands of parapsy chology have evolved. There are many interesting combinations of the Kardecist type of Spiritism and all sorts of Brazilian religious movements that essentially accept possession the influence of spirits I of deceased individuals, as well as the belief that divinities can pos- sess individuals and can effect healing (Parra Alvarez, 1981). On the other hand, there is the Catholic tradition that has de- veloped a system that uses parapsychology as an ideology Nith which to fight and eventually destroy all the movements the church sees as superstition and threats to the established Catholic dogmas (Hess, 1990). This system has been developed mainly through the work of one of the most influential and respected "parapsychologists" in Ibero-America, Father Oscar GonzAlez Quevedo, 'a Spanish-born Jesuit priest living in Brazil. Padre Quevedo (as he is known) and Luis Ferreira da Silva cofounded the Latin American Center of Parapsychology, CLAP, of the Anchieta College of Sdo Paulo in 1970. The Center, which was closed down in 1982 and reopened in 1989 under reduced circumstances, used to offer clinical counseling for people suffering from psychological problems related to reli- gious experiences and practices (e.~., demonic possession). The Center still has an impressive library of books on parapsychology, which used to be housed in huge facilities that also accommodated an experimental and clinical laboratory and a museum of objects One of the biggest parapsychology libraries in Latin America with approximately 4,0W volumes. Approved For Release 2000/08/11 QIA-RDP96-00792ROO0700310003-4 182 The journal of Parapsychology Parapsychology in the Ibero-American World 183 related ism, in which he explains Spiritist findings to as fraud or psi by living parapsychological phenomena, Spiritism, miracles, and psychic organisms, and his equally strong defense healing. of Catholic beliefs. Not In addition, the Center offers seminars and short Murses only has Quevedo separated himself from the in real goals and objec- parapsychology during the year. V) tives of the CLAP, but he has also used parapsychology The as an ideo- stated goal of the Center listed in a publicity leaffee is to l i h i d l if ifi h i i ? scon- logical weapon in a fight to further his er particular conceptual pm to c ar e m o n or nate sc ent ( wm c parapsyc y t ogy (Rptions Q and spective. As Hess (1987) pointed out: Q superstitions produced by the lack of under-standing of f3ychic Q phenomena. The content of their publications, however, wems Oscar Gonzilez Quevedo reinterpreted the to parapsychology of 17e indicate that the real objective of the Center has been to gstroy United States and Europe in light of Catholic Spiritism Church doctrine..Cmo and challenge the scientific basis of claims its of Spiritism, Umbanda, and Re belief system because it contradicts the ' teachings. Afro-Brazilian religions. (p. 26) CD Consequently, the Center has been ruled by a h s ~ Z i Q o u s i d e o I o g y. 10SE h g C*4 In fact, to accomplish his goals, Father ll Discussion Quevedo has disto of Brazilian parapsychology must focus essentially on 1Te parapsychology in his books, seeking most N- work of the time to accq of Quevedo, because his work and publications have been a modate church dogmas. He sometimes goes to but the extreme of npk- ~e m jor source of scientific parapsychology not only for Brazil ayo ing subtle changes in the content of classical for writings on para other h lbero-American l countries hi since i the M 1960s. T It b is 1 nec- 7 g1sary s own v also c to o emphasize artinez his a publications 9 because oas, they ogy so as to support are ews ( well 8) re- 6Vected to deny any possible explanation that may and be close to the Spi are rR considered by many to be representative of the d Catholic point of view. In doing this, Quevedo has school used investigations c0p- in Brazilian parapsychology.' Father ducted for many years by centers around the 91h Quevedo world, together has published several books on parapsychology, &me numerous references from classical works, of including those c - which CM have ducted by the Rhines and others at the Duke become Parapsychology I'& best sellers in the Spanish language as ' well oratory. As David Hess (1990) has further as pointed out: in Portuguese, reaching a surprising number of editions. Among his books are a general introduction to parapsychology SJ969/1973), Both Spiritists and Catholics will still vgy a appropriate PA parapsycho discussion of ESP and other mental phenomena 2964/1974), and the older studies of Psychical research apy and for their own purpose. Tj another about physical mediumship (1969/1971). ge like to have the foreigners do the empiricalo'), has research (the "dirty wol also authored other polemical books on healing (1976/1977) Rid while they sit back and put it into their possession own philosophical or theoloi&al (1989). 5- According framework. (p. 110) to Q a well-known Spanish parapsychology journal, (D C*4 guevedo has offered numerous seminars and courses throughoutThe system of parapsychology Quevedo developed 9f has an 6n- h 200 000 i f di A d i )ero- tirely different conceptualization of the an field and completely differ- mer ten raw ences o more t peo- ca, o ng au , M He ent goals from those of the parapsychological has research doneun also appeared in over 200 hours of television. Quevedo's 9 fact, other parts of the world. For Quevedo, parapsychology spreading helps t(T&-s- what is his version of parapsychology, has been estonishing tablish a dichotomy between what he considers in natural phenorr%ha its education of the lay person (FernAndez Briones, !~m6nez and the supernatural, or phenomena that cannot Visedo, be explainecthy & Capel, 1975). a) any paranormal mechanisms (e.g., the miracles Unfortunately, of Lourdes antLof however, what could have been one of the most :tAnportant various saints). Quevedo divides the causes contributions of parapsycholo;ptal to scientific parapsychology in Ibero-Amer- aa phenomena into three types. The natural ESP is abilities, classifiegas overshadowed by Quevedo's zealous campaign against Spirit- paranormal, are manifestations of the soul, CL which was created ffr- 7A fect and possessed unlimited psychic abilities promotional but was restriced leaflet published by CLAP entitled "0 porque do CLAP." < . For when the first man sinned. Such abilities, further Quevedo says, are (#a- discussions of Brazilian parapsychology, see Hess (1990) and Play- fair (1975). " sionally manifested by people during mental In disturbances such as a Portuguese alone, 90 editions of 30,000 copies each, and more than 20 edi- tions trance, Another category is those phenomena in that are beyond such Spanish and Italian (Parra & Pedroza, 1991). 184 The journal of Parap~ychology human abilities, that is, the phenomena are supernatural. According to Quevedo, when a parapsychological explanation cannot account for the manifestation of certain psychic phenomena, the explanation 4hould be left to the theologian. Quevedo also includes another in- Aeresting category that for many would not be considered parapsy- Shology-what he calls "extraordinary normal phenomena," phe- gomena that can be explained by normal or unusual psychological cland physiological processes, For example, Quevedo uses the term 5antomnesia (unlimited unconsdous memory) as a mechanism that C ~;an explain some types of xenoglossy phenomena. When someone onanifests this phenomenon, Quevedo believes it means that the per- Q won once heard the language and is merely repeating previously C*arned phrases. Another phenomenon classified under this cate- a) 1,.gory is indirect hyperesthesia. According to Quevedo, all our ghoughts have an equivalent physiological reaction and are reflected our bodies. For example, if I am thinking about something, I aproduce very subtle physical movements or signals that other per- Sons near me can decode unconsciously. The information obtained jLRinconsciously can then be transformed into actual knowledge. -N).uevedo (1964/1974) uses this concept to explain most of the phe- %A;- omena exhibited by mental mediums. -T L .. Moreover, according to his system, Quevedo (1969/1973) views v4he excessive manifestation of psychic phenomena in individuals as :75 pathologital problem that should be treated with psychotherapy, 00, klthough he considers such manifestations to be natural, an excess a 2pf them denotes pathology. Consequently, the manifestation of ESP &bilities should never be encouraged or developed. That sets his tra- 6dition completely apart from the one that seeks to develop psi and ato understand conditions that enhance its manifestation. 0 M Quevedo's conclusions, however interesting, are not derived Hrom empirical research. Rather, his procedure is to review the writ- (9Lngs of different authors, especially those from the classical works, ,and use the material t Io develop his own conclusions. In a thorough 4eview of three of Quevedo's books, the Puerto Rican psychologist LL :;Alfonso Martfnez Taboas (1978) identified numerous contradictions, apirtissions, distortions of the evidence, and dogmatic statements by uevedo. Quevedo's book Las Fuerzzas Fisicas de la Jffente alone had C 1- (0 problems of this sort. One example of his exaggerated statements CL cLappears on page 289 of his book El Rostro Oculto de la Mente. In this ,de- serves recognition. I would not, however, characterize his -Aro as i fair and reliable as far as the handling of the evidence is concerdLed, To a certain extent, Quevedo's position is justified ~ when he trws to fight superstition such as that spread by the psychic healers, who are very popular in Brazil. In a sense he is a minority in a society with 186 The journal of Parapsychology Va high concentration of Spiritists whose beliefs threaten the estab- c;lished Catholic dogmas. However, when he uses parapsychological Oevidencc of certain phenomena as a scientific backup to establish 0 0 facts, when this same evidence is still very controversial for many V_ CO) parapsychologists, his position is untenable. Nonetheless, his work 0 has to be seen in the cultural and ideological background from 0 I,- which he has worked (Alvarado, 1991). 0 0 Another dimension of Brazilian psychical research is the work by 0 researchers with Spiritist orientation. One example is that con- 04 ducted by the engineer and psychical researcher Hernani Guimar- 0) Aes Andrade, who in 1963 founded the Brazilian Institute of Psy- 0chobiophysical Research (IBPP). The name was chosen to make it 9clear that the Institute intended to explore biological and physical 0) as well as purely psychical phenomena. One of the most significant 9L things about this Institute is that it emerged from within the Spiritist movement (Playfair, 1975). Andrade, a Spiritist himself, has con- ducted well-planned and detailed investigations of reincarnation cases along the lines of Ian Stevenson's work. His poltergeist cases are particularly interesting-for example, the one published in a monograph entitled 0 Poltergeist de Guarulhos (1984). These cases in- v- volve very dramatic phenomena: apports, damage to furniture and Go persons, apparitions of strange creatures, and spontaneous fires. In 0evaluating and interpreting the cases, Andrade leans toward the dis- 5carnate agencies hypothesis, sometimes with possible witchcraft com- 0 cm ponents (Alvarado, 1984b; Andrade, 1984). Also, as Michel-Ange Amorim (1990) has remarked about Andrade's interpretation of the cases: Andrade interprets the different types of occurrences present in this case (the Guarulhos's case] as supportive of a Spiritist world view in the L_ Umbanda tradition. The Umbanda tradition has several million adher 0 ents especially in the bigger cities. It combines African, Catholic, Indian, LL and Spiritist elements and may be characterized as a relatively extra 13 (D ecclesiastic of popular Catholicism with ancient Afro-Brazilian sects. (p. > i99) 2 CL According to Amorim, not only does Andrade interpret his cases r.L along the Spiritist lines but he also accepts the central beliefs of this religion, such as the existence of all sorts of spirits, like Exus and Umulums. He also believes that the sorcerer is able to practice magic within the terreiros (a place specialized in these procedures) to harass victims according to Quimbanda laws (the black magic side of the Umbanda religion). Concerning Andrade's interpretation of the aforementioned case of Guarulhos, Amorim (1990) also states: Parapsychology in the lbero-American World 187 Thus, he rejects the usual attributions of RSPK outbreaks to a living agency. In defense of his position he points to the fact that a lisycho- logical examination of No6mia (a participant in the case), the most,"rob- able RSPK agent, was conducted by two psychologists belonging k4 the IBPP team. He states, "Mrs. No8mia didn't display any form of p8chi- cal abnormality that could justify viewing her as belonging to thq5psy- chokinetic agent of a poltergeist' category in conformity with thevtheo- retical patterns suggested by the current hypothesis." . . . He adQthat his macro-PK tests ... of her capacities were also negative, (p. HIM -F7 It is important, however, to point out that to some exteiE the cases investigated by Andrade and his associates seem to refleW the influence of the beliefs and culture of Brazilian society (Hess, IR90). Andrade has also published one of the first systematic treativs of parapsythology in Portuguese entitled Parapsicologia ExperignW (1967). A basic introductory manual of the quantitative niFshod used in parapsychology, it includes a detailed description of da sta- tistical model used in experiments with ESP cards. 0- There are other groups in Brazil who are interested in alLmore scientific approach to psychical, research. One of these groupjc~ the recently established ECLIPSY-Instituto de Investiga~6es Cief5ficas ein Parapsicologia. This group aims to pursue a different approach, one separate from the more traditional approaches associate6- with Spiritist or Catholic orientations typical of most Brazilian reMarch 00 centers. It received support from the University of Sao Fran(aco to organize its first conference in parapsychology, held in 1990;_- hich included participants from the University as well as rese hers from Argentina, Brazil, and Mexico. The group plans to c%duct experimental research that will be reported in its new journal,%alled Revista Brasileira de Parapsicologia. According to its presideng,$ We]- lington Zangari, it will include abstracts in English as welgas in Spanish. The journal will also include translations from mwr ex- perimental and theoretical articles published in the Engli&h-lan- 0 guage journals. LL There are also other groups involved in parapsychology iq3Brazil that are beyond the scope of this paper because of limitatris of space and because of our initial goal of evaluating Braziliab para- psychology from the perspective of its impact on the Ibero-aLmeri- can countries. CL < For many -years Argentina has been the ton-rnnkinor country in Ibero-Ani L%_,-Ln5 ot experiment I arYp_i_yc_h7T7"gMic?L research,