Anabela Cardoso
Lic. in Germanic Philology (Master’s degree)
Doctor in Public Service (Honoris Causa)
ITC Journal Research Centre
Introduction
In this series of articles, I intend to demonstrate primarily that those we call animals are as present in our lives after their death as the people we love. Furthermore, the differences we tend to apply to everything in life are not supported by the information received via survival research in the field of my expertise, ITC. Animals, human and non-human, as well as plants and minerals, survive death as our ITC communicators have told us many times. It is the Natural Law.
When I asked Carlos de Almeida, my main communicator, what happens to plants when they die, he replied: “Não se esqueça que as plantas são seres do vosso mundo, do outro mundo passam sempre todos para este” (Do not forget that plants are beings of your world, all from the other world [ours] always transit into this world [theirs]).
An entity replied to the same question put by Hans Otto König to his own communicators with, ‘All life continues.’ Also at Hans Otto König’s, entities from Group Centrale said in 1988, in addition to other equally ‘revolutionary’ statements, “If you believe that man is the crown of creation, this is wrong. A plant or an animal can be higher developed [spiritually]” (Senkowski, König, personal correspondence, 2008; Cardoso, 2010, pp. 93, 166).
And at Marcello Bacci’s Center in Grosseto, the communicators avowed in my presence, “… In questo universo niente perisce, cambia semplicemente forma; la legge della natura che governa questo regno perverrà a la conoscenza del tutto”. (Translation from the Italian original: In this universe nothing perishes; it simply changes shape; the Law of Nature that governs this realm will reach the understanding of the whole) (Cardoso, 2010, p. 92).
At Adolf Homes’ and at Maggy and Jules Harsch-Fischbach’s, in my opinion the best ITC operators that have ever existed, the communicators, mostly high entities of different, non-human, never-incarnated nature, made similar statements (Senkowski 1995, 1999, Cardoso, 2017, Locher and Harsch, 1989).
Naturally, if we assume that the next world, the next dimension, is simply the next stage in life, every living being in our world, in our dimension, has to necessarily transit into the next one. This is the information we have received via ITC about the survival of consciousness. And I ask: why would it be any different?
Indeed, the responsibility for the prevailing, unjust and illogical anthropocentric view lies with religions. Although there are exceptions, practically all of them consider man the centre of the universe (known and unknown…); their gods are made in the image of man, they advocate human superiority over all our other companions on this planet and so on. Some of these religions—I’m thinking of the monotheistic ones—even assume that consciousness exists in humans only. I can’t think of a more absurd idea, one that defies logic. To justify it, they resort to “instinct” when speaking of non-human animals, an empty concept, since we all possess instinct and react instinctively depending on the situation, of course. In short, all of these are human postulates without a basis, much less a scientific one. In fact, they are based on arrogance, pride and a great lack of reflection.
The doubters
Often people ask me, “How can you tell us such crazy things as that your dead dogs and cats talk to you through your radios?” And I normally reply, “They certainly do! Why wouldn’t they if I have talked with voices that identify as my family members and other humans whom I don’t know?” And those people, at any rate the majority of the people who ask me those questions, add: “because they cannot talk” (surely they mean human language…).
However, they (non-human animals) can certainly ‘talk’ in many other ways that the majority of humans cannot understand – between themselves and with their human friends. Besides their own acoustic communications that use their own languages, I’m also thinking of telepathy, for example, a situation that any intimate friend of an animal will recognise.
But ITC deals with physical communication, i.e. communication that is objectively perceived by anyone, thus, to communicate with me they must necessarily use human language, the only language that I and other humans, know.
It would be too complicated to explain that the anomalous electronic voices are not really voices, although they sound like voices; rather, they are thoughts that out of “an ardent desire of the heart”, are expressed in words that humans can understand.
I believe that if we could understand telepathic messages, we would receive those thoughts directly into our brains. To some extent, some of us can but the majority cannot.
However, to prove the existence beyond death of our beloved companions, telepathic messages would not be of much use. But the voices, in this case the ITC voices, are because they can be heard by everyone and analysed technically. Science is not interested in proving, or even investigating, the survival of consciousness. On the other hand, orthodox scientists are interested in refuting it. A very unscientific goal wrapped in an underlying arrogance that doesn’t even allow them to talk about it.
A few preliminary remarks
In this series of articles, I will illustrate with audio clips some of the statements I have received and recorded, of voices that identify themselves as my deceased animal friends or of voices that bring me news of them in their new world.
I will also comment on the lives that many of them spent with me, to offer my readers a more interesting understanding of their story.
As I have explained, I think the reason many people make the comments I’ve described above is that humans consider themselves the centre of the planet and perhaps the known Universe. The consequences of such posture are many and dangerous.
The main one is the climate change crisis we are experiencing with dramatic consequences. Interesting is also the fact that when such crisis is reported, for instance by the media or by the politicians, the focus is invariably put on the problems it creates for humans. I have not heard much about the terrible damage it causes to non-human beings, many of which have been wiped off the face of the Earth. It is as if these other species were puppets at the service of humans and not living beings with the right to live their own lives in peace in the habitats that were theirs before humans developed.
I believe that the anthropocentric attitude characteristic of humans, is responsible for terrible injustices and all kinds of crimes against Nature, thus causing the horrible environmental crisis in which we are immersed.
This situation is perhaps more extreme in the West and in non-Western countries under the influence of the West where all the “important” values we are bombarded with reign – power, money, luxury, beauty, youth, corporate influence and even science.
However, the so-called human accomplishments, for instance high level technologies, rockets and space travel, human life extension, comfort and convenience, profit, have not made us healthier or happier. On the other hand, they make us feel more frustrated and depressed, constantly searching for an ideal state of happiness that does not exist. In reality, the pursuit of happiness is an attitude that characterizes our time. But happiness, except for a few fleeting and blessed moments, is something that cannot be a state in this world. Because it does not last, it does not persist, it fades and cannot be grasped.
In public appearances on the media, the German ITC operator Hans Otto König is reported to have received several contacts from the next world through ITC. On one of those occasions, the other world communicator avowed: “…. What humans call progress is the preparation for the destruction of all life” (Senkowski, 1995, p. 274). I believe we are on that path.
Moreover, humans don’t seem to be able to be in tune with the moment, whereas non-human animals are constantly in tune with the moment and this makes a huge difference in their lives. They are generally satisfied as long as their basic needs are met. On the other hand, we humans begin to seek happiness when our basic needs are met… What a nonsensical situation!
I recorded voices of my deceased dogs
Going back to our subject, I’ll start by telling my readers about my beloved dog Surya, the love of my life. But I find it very difficult to do so because of the intense emotions that almost prevent me from writing. Often, tears run down my face when I say his name, even in my head.
I feel a deep empathy particularly with non-human animals but the love for my dog is at a different level. Together with my ITC experience, it is the most important event of my life.
When 32 years ago, he left me after an atrocious illness, I was so aggrieved that I could not walk without someone’s help for months. The world became a very dark place for me. I didn’t want to live but I carried on because my other dogs – my beloved Nisha, his partner, and four of their puppies – needed me. This was a period of great pain and despair that changed my life.
And the disturbing doubt that affected me then, still affects me now when one of my beloved companions of another species dies. Why does it have to be this way? Why do they, pure, innocent, defenseless beings, free from sin and guilt, have to suffer, in some cases so terribly? I still do not know the answer to this but a fairly recent EVP voice answered me softly in an angelical tone, “É a lei do Karma!” (It’s the law of Karma!) when I asked the question. Unfortunately, my initial words are barely understandable because I was crying, reliving the ordeal of a little stray cat I had desperately tried to recover but the EVP voice that follows is clear:
I then said “Desculpe!” (I’m sorry!) because I was crying.
Naturally I take the statement, It’s the law of Karma! seriously because it comes from Rio do Tempo station and the stations are not prone to low-level spiritual infiltrations but it raises many questions.
If they (non-human animals) have Karma, what is it due to? If we compare it to human lives and the little we know about Karma, here in the West, we may ponder – is it a consequence of their past lives? If we reply in the affirmative, then we might think they still have a long way to go. This thought is very disturbing to me because of the tremendous pain it entails.
Undoubtedly, life in the physical world is very hard and painful for most humans and other beings on this planet. Therefore, I believe it is legitimate to ask: is it worth it? My personal reply would be that I don’t know for sure. Perhaps faith[i] should play a major role in our reply to such a disturbing question. Because if we take eternity as a fait accompli, of course it’s worth it, since life on Earth is a necessary step in a succession of worlds, as our communicators tell us. In our earthly life, “suffering plays a very significant role,” “it has all the meaning,” “it is very important” as Rio do Tempo responded when I asked them specifically about the importance of suffering. Also, years ago, I asked an ITC voice that had identified as my beloved deceased father, a similar question and he replied, “It was all worth it!” meaning the vicissitudes of his life on Earth compared to the wonders of his new life.
Then, on another occasion, I asked my communicators what is the most important condition for spiritual growth and they answered: “It is time and it is space”, therefore, life on Earth where space and time exist.
Reflecting on these premises, I am sure that the greatest obstacle to understanding and clarity lies in the foundations of the materialistic thinking prevalent in the West, which has unfortunately spread to much of the rest of the world. We no longer recognize the existence of divinity in Nature, in all beings, the indispensable complementarity and equality of all forms of life. When we turn non-human animals (of any species) and, in many cases, even other humans, into objects that we raise, experiment with, profit from and discard, sacredness vanishes and evil becomes everyday reality. We have lost not only reverence; we have lost simple respect.
In this regard, perhaps a reasonable question from my readers would be: when did we lose reverence and respect? I think we have lost it over time. I am not an anthropologist, but it is true that in the beginning homo sapiens revered all natural forces that were obviously more powerful than him and on which he depended. Because even if they hunted and ate other animals, if they cut down trees, they certainly respected them.
Then, little by little, as the centuries passed, we humans became more and more separated from everything around us and a crazy thought began to grow in our minds – we don’t need others, we can think, we can create, we can do everything, we are superior! The latest is AI and its results -robotics in all its versions. More to come, of course.
We even forget that we live in a place, our Earth, that provides us with land, water, and air that we cannot really create, except in a simulation of creation that aggravates separation and blurs understanding. We have long since forgotten about the other animals, sentient and thinking beings like us. In our current stage of development, which I like to call regression because I don’t see us moving forward but rather going backwards, at least from an ethical point of view, we merchandise everything. But I believe that we will pay dearly for the arrogance, evil, and cruelty we practice every day. In the meantime, we inflict indescribable suffering on all life.
François Brune
Perhaps Father Dr François Brune, the French theologian, writer and psychical researcher known worldwide, will help us understand further. He assembled a marvellous compilation of some of the most compelling messages received through automatic writing by the same illustrious French family for almost fifty years. Father Brune still knew some of the communicators’ relatives and testifies in their favour. They are beyond suspicion.
Brune is the famous author of the best-seller Les Morts Nous Parlent (1988) but two of his other books Dites-Leur que la Mort N’Existe Pas (2012) et Les Morts nous Aiment: Messages et enseignements du monde de Lumière (2009), are a source of great enlightenment as well. For me, they were a revelation because many of the statements that the two deceased young people made from their new life are so similar to the teachings I and other operators received from our ITC partners through more objective means.
The two young people, Jean Winter and Gerald de Dampierre, convey their information and their wonderful experiences in the “World of Light”, as they call it, to two close members of their family.
At a certain point, Jean Winter (Gerald de Dampierre’s uncle) describes his plane of existence with these words (literal translation):
My plane is not a little square board of 5000 or 1000 centimetres, it is a space not closed, but which represents united souls with the same degree of evolution. These souls are known or unknown; they are lights that communicate with me as I communicate with them. They are not little fellows who walk around. All and nothing happens, you cannot compare the prisoner life of the body with the resurrection that releases us from that body. Emptiness here [in the Earth], Resurrection over there in the infinite beauty. I must say the same thing over and over again. I sail, or I fly, or I float, as you wish.
And Jean Winter continues:
…that is: Head, Body outline, Glowing vapours. Each being is a light, more or less intense, according to its evolution degree. Just imagine glowing worms, large and very brilliant, among which you would evolve incessantly, whose thoughts would be yours and yours theirs.
From it derives the exchange of ideas, of work. All this in the middle
of harmonious vibrations and you will have a faint idea of the stay of
the beings liberated from their bodies in the marvellous dwelling of
the liberated … (Brune, 2009, pp. 160-161, Cardoso, 2017, p. 75).
They are unyielding in their praise of their new life and, in comparison, consider our world a pit of misery. “Earth is a place of suffering and darkness” they say, and aver that it is supposed to be so because it represents a low level in spiritual evolution (Brune, 2009).
My own communicators from Rio do Tempo once told me: “A morte é tão bonita, é feia é no espaço! ” (Death is so beautiful; it is only ugly in space!)
By “space” they certainly mean the Earth, where space exists. During my own experiments, they frequently stated: “we entered space,” “we are already in space,” etc. Jürgenson’s voices already mentioned “space” frequently. To the point that his first book is called Rösterna Från Rymden, 1964(The Voices from Space).
One day I asked Rio do Tempo: What about your place, don’t you live in space? and they responded “We have another space!” They claim that they also have a body (made of a much finer matter, but a body nonetheless), therefore, they must have space, albeit a different space from ours, suitable for their bodies.
Our ITC communicators also inform us that “there are many levels, many worlds” according to the consciousness of the beings that inhabit them as my Rio do Tempo partners put it.
For example, in the middle of a DRV conversation they once shouted: “Oh, nós falamos do outro nível, os humanos precisam saber da Luz!” (Oh, we speak from the other level, humans need to know about the Light!).
Interestingly this DRV starts with “um bonjour!” (a good morning in French) and when I say “Amigos” (Friends), the voice replies “Somos nós!” (It’s us!); I ask “quem fala?” (who is speaking?) and the male voice answers: “Oh, nós falamos do outro nível, os humanos precisam saber da luz!” (Oh, we speak from the other level, humans need to know about the Light!).
AUDIO https://www.itcjournal.org/wp-content/uploads/2025/05/Os-humanos-precisam-saber-da-luz-ORIGNR.wav
Father Brune’s automatic writing communicators made similar statements and even used similar words.
Apology of suffering
My statement will surely sound odd to many and it used to sound perverse to me. I have suffered greatly for my loved ones, mostly non-human but also some humans, and the inevitability of suffering has troubled me throughout my life.
The horror at the suffering of my beloved Surya was such that since then I started searching for replies to questions that perhaps many people do not make but which I find essential. Definitely, suffering torments me. Not so much personal suffering but seeing those I love suffer is unbearable to me. The reason for suffering or, in other words, why suffering exists, was one of my deep concerns.
At one point, I would wake up in the middle of the night with the question in my mind – why, why do we have to endure it? And above all, why do innocent, pure beings free from all evil have to endure it, sometimes in incredible doses?
Nonetheless, I must say that in the meantime, although reluctantly because it disturbs me terribly, I have learned to accept it and, to some point, even understand it. In Father Brune’s collection of extraordinary texts, suffering plays a fundamental role. Jean Winter and Gerald de Dampierre convey teachings received from higher guides in their new world and, like our later ITC communicators, they exalt the positive role of suffering on Earth, an indispensable condition for accessing higher levels of existence.
One must “deserve death” as they put it because “On Earth this is not life… This is the valley of expiation” (Brune, 2009, p. 304). From his side, Jean Winter asserts, “It is better for some to live longer in order to atone through suffering and thus, gain the magnificent abode” (Brune ibid, p. 163). And on page 217 he tells: “Many choose pain themselves so as not to reincarnate afterwards. Those who have chosen easy and quiet existences have lost an incarnation and are forced to start again”.
Nothing could be clearer – we are informed that it is through the sufferings of this life that we are redeemed and then, we will fully enjoy our life in the next world. Therefore, it seems that we should be grateful for our miseries in this life since they will bring us glory in the next one.
Both communicators constantly reiterate their teachings on this issue – suffering must be experienced and endured because it means salvation.
Jean Winter and Gerald de Dampierre were (are) devout Christians and they use the metaphor of Jesus Christ dying on the cross for the redemption that we must all achieve. It purifies us, it cleanses us, it elevates us and every living being.
The Luxembourg communicators, very particularly the famous high entity known as the Technician, questioned about human suffering declared: “The suffering that man is forced to bear and endure – or forces himself to bear and endure – is a part of his own self, sometimes deserved because of previous actions, sometimes imposed by a higher power in order to modify the learning process for the improvement and perfection of knowledge.” (Schäfer, 1992, p. 140). When I asked my Rio do Tempo communicators how non-human animals progress, they replied: “through the vicissitudes of the Natural Law.”
Ironically, humans fear, reject and hate suffering. They believe that the main goal, or one of the main goals of our earthly existence is to evade it. As I said before, suffering and our helplessness in the face of it haunt me, but this horrible situation can be opposed by faith. Faith in our communicators who tell us how important suffering is for our existential growth and, above all, faith in God, the infinite God of All-That-Is.
The magic of love between a human and a non-human
I wonder why the exceptionality, the singularity of the love that unites a human and an animal is so overwhelming. In my case and few other cases that I know, it certainly is. It is something mysterious, something difficult to characterize. Its roots seem to come from the essence of life. It has not much to do with the love between humans. It is of a completely different nature; it is like a miracle that we never suspected could exist.
Surya was the love of my life but I have loved other animals and the awe-inspiring experience is, although different and less intense, always moving and very profound. I feel it as something primordial that arises from an ocean of emotional depth far beyond the origin of my own being. It is a connection that has no reason or explanation. It simply is and is perfect. Words are unnecessary and disturbing. The famous quote by Anatole France says: “Until one has loved an animal, a part of one’s soul remains unawakened” but for me it goes even further. It is my soul awakening for the first time and embracing the joy of being.
References:
Brune, F. (1988, 1993). Les Morts nous Parlent. Paris: Ed. du Felin, Philippe Lebaud (1st ed. 1988).
Brune, F. (2005, 2006). Les Morts nous Parlent. (3rd. Ed.) Tome 1 (2005), Tome 2 (2006). Paris: Oxus Editions.
Brune, F. and Chauvin, R. (2003). À L’Écoute de L’Au-Delà. 2nd. Ed. Paris: Oxus.
Brune, F. (2009). Les Morts nous Aiment. Agnieres : Editions Le Temps Present.
Cardoso, A. (2010). Electronic Voices, Contact with Another Dimension? Ropley, Hants, UK: John Hunt/O-Books.
Cardoso, A. (2012). A two-year investigation of the allegedly anomalous electronic voices or EVP. NeuroQuantology, September 2012, Volume 10, Issue 3, pp. 492 -514.
Cardoso, A. (2017). Electronic Contact with the Dead, What Do the Voices Tell Us? Hove, UK: White Crow Books.
Cardoso, A. (2021). Glimpses of Another World, Impressions and Reflections of an EVP Operator. Hove, UK: White Crow Books.
Cardoso A. & Leopold, A. (2023). Friedel’s Conversations with the Dead, The Fascinating Story of Friedrich Jürgenson, Pioneer of EVP. Hove, UK: White Crow Books.
Locher T. & Harsch M. (1989, German original). Jenseitskontakte Mit Technischen Mitteln Gibt es! Biel: SVPP.
Locher, T. & Harsch, M. (1992). Transcomunicação. São Paulo: Editora Pensamento.
Locher, T. & Harsch, M. (1995). Les Contacts vers l’Au-delà à l’aide de moyens techniques existent ! Association Suisse de Parapsychologie et Cercle d’Etudes sur la Transcommunication du Luxembourg. (French ed. Agnières: Parasciences).
Schäfer, H. (1992). Théorie et Pratique de la Transcommunication.
Senkowski, E. (1995, 2000). Instrumentelle Transkommunikation (first ed. 1989), Frankfurt: R. G. Fischer.
Senkowski, E. (1999). Die Transkontakte des Adolf Homes – Ein rückblick. Teil 1: übersicht und transpartner (The transcontacts of Adolf Homes – A review. Part 1: Synopsis and Transpartners). TransKommunikation. Vol. IV, No.1, pp. 12-31.
Senkowski, E. (1999). Transcomunicazione, Numero Speciale. Available from Dr Carla Castagnini, Strada Statale Romana Nord, nº 135, I -41010 Fossoli di Carpi (MO), Italia.
[i]I never use this term from the perspective of religions but rather from the perspective of faith in a nameless God, in the Universe, in Life, or any other transcendental expression we want to use because, to me, they mean the same thing.
