Michael Cremo - Human Devolution - A Vedic Alternative To Darwin's Theory

There are several rooms in the clinic. There is a small room where John of God begins his day by calling upon one of thirty-three spirit entities to enter him. Pelligrino-Estrich (1997, p. 42) says, “The entities are spirits of deceased doctors, surgeons, healers, psychologists and theologians who are of such high soul elevation they need no longer reincarnate to our physical plane. They do, however, continue to elevate in the spirit plane by the extent of their benevolence and charitable works.” Over all the entities are Jesus Christ, the Virgin Mary, and Dom Inacio (St. Ignatius of Loyola, the founder of the Jesuit order). After the entity enters him and takes over his body, John of God begins his work. Although he can incorporate only one entity, he can change entities at will. Also, entities can work on patients without entering into John of God’s body (Pelligrino-Estrich 1997, p. 44).

People coming before him first pass through two rooms, called “current rooms,” where mediums sit on both sides, for the purpose of generating spiritual energy, or current. In the first current room are twenty or thirty mediums in meditation; in the second, or main, current room are fifty mediums. As the patients walk through the two rows of mediums in the second current room, they come before John of God, who is sitting on a seat covered with white cloth. As the patient comes before John of God, the entity within him assesses the patient’s past lives, medical condition, spiritual consciousness, and present circumstances. Depending on the nature of the case, the entity prescribes various treatments, including herbal remedies, invisible operations, or visible operations. Herbal remedies are provided by the clinic’s pharmacy. Those requiring invisible operations go to a treatment room. The most severe cases lie down in beds and enter into a coma while entities operate invisibly upon them. Others sit upon their beds, guided in prayer and meditation by twelve special healing mediums, while they also undergo invisible operations by the entities. Twice a day, John of God enters this room and says, “In the name of Jesus Christ you are all cured. Let what needs to be done be done in the name of God” (Pelligrino-Estrich 1997, p. 19). At this time, the invisible operations are completed internally. Pelligrino-Estrich (1997, p.19) says, “Scientific teams have found by X-rays, following these invisible operations, that there are incisions and stitches internally.”

In a large hall, John of God carries out the visible operations. Patients first go to the main current room, where they remain for a half hour in meditation. John of God then leads some of them into the main hall, where they undergo visible surgery. John of God, possessed by the spirits of entities with different medical specialties, then carries out the operations with surgical instruments like scalpels (Pelligrino-Estrich 1997, pp.

20–22). Pelligrino-Estrich (1997, pp. 42–43) says about John of God, “His fingers work with skilled precision, even when his head is turned or his attention is diverted elsewhere. Many of the surgical routines cannot be done by highly skilled surgeons.” John of God says, “It is not me who cures. God is the healer—I am simply the vessel” (Pelligrino-Estrich

1997, p. 44). Patients undergoing these operations, under the influence of a kind of spiritual anesthesia, feel no pain (Pelligrino-Estrich 1997, p. 45). John of God also possesses a mystical antiseptic power. Pelligrino-Estrich (1997, p. 45) says, “There has never been a known case of infection in the house even after hundreds of thousands of physical operations over the past thirty years.” Another strange feature of the operations, which sometimes involve large incisions, is the small amount of blood that flows out (Pelligrino-Estrich 1997, p. 46).

The cures are not simply the result of surgical procedures, visible or invisible. Their success may also depend on removing the negative influence of harmful entities that may have attached themselves to the patients (Pelligrino-Estrich 1997, p. 90). Another factor to be considered is the patient’s record of karmic debt. Pelligrino-Estrich (1997, p. 96) says, “The record is imprinted in the superconscious mind and carried in the soul which brings with it the debt and the disease or malady it chooses to endure when it is reincarnated. The affliction may be immediately apparent, as in the case of birth defects or deformity, or they may develop at any time in the life cycle. Karmic illness brought from a previous life cannot be cured except by way of repayment of the debt. . . . It can be paid by unselfish service to mankind or by personal suffering in the manner in which the debt was incurred. The ultimate aim is awareness, learning and cleansing of the soul.” All of the operations are videotaped, and the tapes can be seen and studied at the clinic or purchased and taken away. At the end of the day, John of God has a special session with all of his assisting mediums, and then he allows the possessing entity to leave his body.

The healings of John of God have been subjected to many scientific studies. For example, a group of physicians and scientists from the faculty of clinical biophysics at the Dr. Bezerro de Menezes University in Brazil, led by Dr. A. Arlete Savaris, observed and tested John of God for two years. The results, favorable to the authenticity of the cures, were published in the book Curas Paranormais Realizadas por João da Faria, available from the university, but only in Portuguese (Pelligrino-Estrich

1997, p. 100). In 1984, Dr. Klaus Schubert of Germany carried out a series of investigations with a group of scientists. The conclusions of the group were positive. One outcome of this research effort was a documentary film titled medium João de Deus (Pelligrino-Estrich 1997, p. 111).

Another set of tests was carried out by Alexander Moreira de Almeida, Tatiana Moreira de Almeida, and Angela Maria Gollner, all of the faculty of medicine of the Federal University de Juis de Fora, in the state of Minais Gerais, Brazil. The authors, who chose to focus on the visible surgeries, stated: “We filmed and photographed a series of operations, the patients were interviewed and examined and all of the organic substances were collected and removed for pathological testing at the university. None of the patients received any form of anaesthetic and only one of them said he felt a mild form of pain during the operation. . . . No form of antiseptic was observed. . . . Our conclusions firmly uphold that the surgery is genuine. The pathological tests reveal that the removed substances are compatible with their origins and that they are human tissues” (Pelligrino-Estrich 1997, pp. 103–105).

The relationship between the visible surgical intervention and the actual healing event is sometimes quite mysterious. One of John of God’s techniques is to insert scissorlike surgical clamps into the nose of a patient. He then twists the clamps. Strangely enough, this technique is used to accomplish cures in all parts of the body. Pelligrino-Estrich (1997, p. 110) says, “In one observed case this technique was used to rejoin six compound fractures in a man’s feet. The man came into the center on knee pads and walked out on his reassembled feet! He went back to work within a week.”

Of course, the invisible operations are of more interest to us, as they are a better demonstration of modification of biological form by paranormal methods. Dr. Klaun of the Minas Gerais state, a recent graduate of medical school, became ill with a brain tumor. He went to America for treatment. He was told that an operation was possible, but he would have only a fifty percent chance of living. And if he lived, it would be most likely for a short time, and he would be a paralyzed below the waist. Dr. Klaun’s father was a physician and an official for the Brazilian government’s ministry of health. As such he was familiar with John of God, having received complaints from doctors accusing him of medical malpractice as well as testimonials from satisfied patients. Dr. Klaun’s family thus decided to try a spiritual operation at John of God’s clinic at Abadiania. In November 1994, Klaun came to Abadiania with his father and two doctors. These two doctors had participated in the original diagnosis of his brain tumor (Pelligrino-Estrich 1997, p. 107).