EVP III (Electronic mediumship)

Broadly speaking, mediumship can be defined as a person's ability to get in touch with the spirits. This concept follows very closely a famous definition made by A. Kardec in his treatise on mediumship, published in the heyday of Spiritualism. At the time, it was clear that mediumship manifestations could make use of external objects (as in the case of the celebrated "table-turning" or more generally in the haunting phenomena) or simply transmit elaborate information through the so-called "intellectual mediums".

It is understandable that the invention of electronic communication systems (as new manifestation media) prompted the emergence of new effects under the action of corresponding electronic mediums. As in every mediumship, the new ability can be understood as a more or less developed human skill to communicate with spirits through electronic equipment. "Development'' refers to the observed level of elaboration in the communicated message, or how complex or well-presented the transmitted information appears to the external world. 

Kardec proposed a 4-dimensional characterization of the mediumship faculty based on traits of:

• Passivity: characterizing the extent to which the medium can influence the content of a communication. The extremes of this dimension are complete passivity (e. g., clairvoyance) and active mediums (who have an active role in conveying information as in certain non-mechanical psychography mediums).
• Awareness: or how aware the person is of his or her role as a medium. Awareness is split into two classes: unconscious versus conscious mediums. In the first case, also known as involuntary or natural mediums by Kardec, the person is completely unaware of the ability. This variety is highly frequent among children and teenagers. In the second case (facultative mediums) there is complete awareness of the ability to produce or suppress phenomena through the will.
• Tangibility: referring to the intellectual versus "material'' effect produced by the mediumship. Physical effect mediums produce tangible phenomena (movement of objects, sounds such as raps and noises, healing etc). On the other hand, intellectual mediums produce intelligent, informative, or artistic communications (for example, painting mediums etc).
• Spontaneity: involuntary mediums cannot control the onset, end, duration, and content of the manifestation. The majority of recorded psychic effects throughout history are of this type.  On the other hand, some mediums are able to control (or at least suppress) the manifestation. 

According to such a scheme, one can conceive electronic mediumship as a kind of psychic faculty capable of producing tangible effects (signals in the form of noise or voices) through electronic media almost exclusively. We say "almost exclusively" because it is uncertain if electronic mediums are able to manifest other mediumship types (for example, intellectual effects). EVP are tangible and mostly spontaneous, but the medium is seldom aware he/she is responsible for them. The manifestations are apparently spontaneous mainly in the early stages and remain uncontrollable throughout the medium's life.

No mediumship ability can be dissociated from “animism” which is the manifestation of the spirit of the medium through its own body. In other words, electronic mediums can subtly modify the content of EVP messages. This is true even for purely "mechanical mediums" as pointed out in on the medium's influence in the content of spirit communications:

Do these explanations imply that the spirit of the medium is never completely passive?

“It is passive when it does not mix its own ideas with those of the communicating spirit, but it is never completely nullified. Its cooperation is indispensable as an intermediary, even in so-called mechanical mediums''. (Question 10 of Paragraph  223 of "The Mediums' book").

Thus, the content of many EVP recorded by K. Raudive, a mixture of words many times uttered in different languages Raudive knew very well, might be explained as the result of this influence, despite the unintentional (and unconscious) character. This does not mean that the message content is familiar to the medium, or cannot be attributed to the spirits. 

The most distinguished dimension of electronic mediumship is its unconscious character. It does not seem to require mental concentration, no "trance" is necessary. This principle was put forward by the spirits themselves to Kardec:

Can a spirit act without resorting to a medium?

"It can act without the medium being aware of it; in other words, many persons help spirits to produce certain phenomena without even suspecting it(*). These persons are like fountains from which spirits draw the animal fluid they need. Consequently, the conscious participation of a medium, as you know, is not always necessary, especially with spontaneous phenomena.'' (my emphasis, Part II, ``The action of spirits upon matter'', Paragraph 74, Question 15 of "The Mediums' book.)

Therefore, the presence of a nearby but unknown electronic medium might explain many eventual recordings. 

By relying on special mediums the phenomenon is thus more prevalent in the presence of certain people than among the majority. This explains the futility of trying to "replicate" EVP when an electronic medium is missing. On the other hand, granted their presence, EVP can be replicated although no control over the message length, frequency, and content seems possible. 

Notes

(*) Original in French: "beaucoup de personnes servent d'auxiliaires aux Esprits pour certains phénomènes, sans s'en douter".

Next post:  EVP IV (Intention and physical interface)

EVP II (Electronic Voice Phenomena)

Fig. 1 One of the earliest EVP reports published in the XX century: "Voices from the beyond on the telephone. New and admirable system of communication. Spirits talk on the telephone''.

As in XK's karaoke recordings, the Electronic Voice Phenomena or EVP (*) gained notoriety when F. Jürgenson (1903-1987), a Swedish artist and singer, was recording birdsongs in 1959. At first, he believed voices were interference sources coming from radio stations operating nearby. Since the voices replied unmistakably to “callings”, and other anomalous answers were obtained even when the equipment was shielded in Faraday cages (to block external electromagnetic radiation), Jürgenson was convinced of their paranormal origin. Since then, names like Konstantin Raudive (1909-1974) and Hans O. König are linked to the history of EVP as relevant researchers who recorded many clear voices which cannot be explained away easily. In what appeared to be an acceptance of something already known, some Vatican authorities supported EVP experiments and claimed the voices came from Purgatory.

In fact, the interest in contacting spirits with electronic equipment is as old as the invention of wireless communication. It soon became clear to technical celebrities such as Thomas Edison (1847-1931), Oliver Lodge (1851-1940), and Nikola Tesla (1856-1943) that it might be possible to use the recently invented radio or some sort of electric circuit to communicate with the dead. Edison exchanged correspondence with William Crookes (1832-1919) about the possibility of obtaining images of spirits. In an interview for Scientific American in 1920, (an unthinkable interview given the publication standards of this journal today), Edison trustfully stated:

I have been thinking for some time of a machine or apparatus which could be operated by personalities that have passed on to another existence or sphere.

After declaring he knew nothing about the subject of “our personality passing on to another existence or sphere”, Edison continued: 

But I do claim that it is possible to construct an apparatus that will be so delicate that if there are personalities in another existence or sphere who wish to get in touch with us in this existence or sphere, this apparatus will at least give them a better opportunity to express themselves than the tilting tables and raps and ouija boards and mediums and the other crude methods now purported to be the only means of communication.

He proposed to build a highly sensitive instrument in which electric currents could be manipulated by the dead provided they existed in “another sphere”. It did not occur to Edison that the human ear is such a sensitive machine. As it is known, at the threshold of human audition (~1 pW/m2), the ear can detect oscillations in air molecules as small as 1/10 the size of an atom! 

Zarrelli stated properly that the “spirit phone” was Edison’s most fruitless invention. This failure should be attributed to Edison's disregard for the conditions under which the phenomenon occurs. Just having any apparatus, no matter how sensitive, is not enough. But Edison’s reasoning is very much alive these days. In a recent article, the same conclusions were drawn for the super-ultra-sensitive LHC collider in the context of detecting “other dimensions” including “ghosts”. 

Communication by electronic media was possible since the widespread use of wired telephony. Predating Raymond Bayless experiments in 195, Oscar D’Argonnel published in 1925 Vozes do Além pelo Telephone (“Voices from the beyond on the telephone”, see Figure 1). This book reports D’Argonnel’s experiences with spirit communication a decade before its publication in Brazil. Recent research unveiled a curious Brazilian patent filled by the Portuguese Augusto de Oliveira Cambraia in 1909. Named Telegrapho Vocativo, its purpose was to transmit information through the air by using “souls and spirits floating in the atmosphere”. However, today it is hard to know what Cambraia meant by “souls and spirits” (it seems an improper reference to radio waves). Such scattered accounts of anomalous communication by wired phones at the beginning of the XX century can be linked to EVP reports using tape recorders much later. 

Because no theory was ever available to explain how the voices could be picked up anomalously (or more generally speaking “signals” in the case of ITC – instrumental transcommunication), the EVP research took a purely empirical path since Jürgenson’s first recordings. Several technical arrangements for obtaining EVP were invented: using a simple tape recorder, with a recorder and a shortwave radio, with a recorder and a noise generator, using computers converted into digital recorders and noise generators, using a single or several radios as a noise source and a digital recorder and many others. 

Since Edison's time, enthusiasts have supported the thesis of EVP as a non-mediumistic phenomenon par excellence. Provided a refined method existed in the future, they believe EVP could become the most trustworthy way of communicating with the beyond. After all, the information would come directly from the source (the spirits) to the equipment with no human influence. Perhaps many officials of the Catholic Church supported EVP in this non-mediumistic sense because the idea undermined any non-Catholic explanation implied by the medium’s presence.

But such non-mediumistic nature attributed to EVP is a naïve oversimplification of what may really happen during the voice recordings.  In 1925, D'Argonnel emphasized the need for special mediums in his telephonic experiences. Clear phrases were obtained by a few researchers in the past and today.  Others have recorded utterances as noise modulations which could be interpreted as acceptable answers to proposed questions. In fact, many EVP messages are barely lengthier than a couple of words forming short phrases. The majority of EVP enthusiasts have recorded barely understandable words feeding pareidolia-based explanations by skeptics. The frequency and quality of EVP messages are definitely correlated to the presence of certain people. 

Notes

(*) EVP acronym is used for both phenomenon (sing.)  or phenomena (plural).

Next post:  EVP III (Electronic Mediumship)

EVP I (A haunted Karaoke)

Fig. 1 Spectrogram of the first recording showing the audio feedback at about 1KHz and the anomalous voice (AV1) after 11 seconds. The number of audio samples for each FFT segment is 256.

But, soft: behold! lo where it comes again!

I'll cross it, though it blast me. - Stay, illusion!

If thou hast any sound, or use a voice.

Speak to me!

W. Shakespeare, Hamlet, 1.1

My nephew XK lives in the US and is a young American who speaks both Portuguese and English. Driven by his love for singing, he was alone at home recording songs with a Karaoke system. Careless about one of his recordings, he left the recorder on a little longer. To his surprise, he noticed an unexpected voice at the end of one of the files. After inquiring the unseen to give him and his mother a reply, the unusual voice appeared a second time. Fearing the invisible, he abandoned his karaoke sessions since then.

Fig.2 Filtered waveforms of AV1 in the indicated interval showing the anomalous voice.

My sister sent me two of the raw MP4 files sampled at 48KHz. The first recording was obtained on June 18 2019 at 4:03 pm and the second one about one hour later. The total recording time length of samples 1 and 2 is 13.76s and 17.62 s, respectively. In the first sample, the Karaoke speaker was on and the characteristic audio feedback is clearly heard. In the second file, registered with the speaker off, no feedback is present, but the output volume is much lower.  

Fig. 3 Spectrogram of the second recording showing the presence of the anomalous voice (AV2) after 14 seconds following an initial ``invocation''. The number of audio samples for each FFT segment is 256. 

It is possible to visually analyze sounds by calculating and displaying their spectrograms. These are frequency-time diagrams showing the time distribution of intensity amplitudes of each tone that compose the original sound. Spectrograms are the result of applying the famous “Fast Fourier Transformation” method (FFT in short) to the sampled audio signal. The first recording spectrogram is seen in Fig. 1.  The “anomalous voice” (AV1) is present after about 11 seconds with a spectrum distribution between 1-8 KHz above the characteristic audio feedback (in the range 0.75-1.3KHz and 2.8-3.1KHz). By applying a 76dB flat filter in these ranges, the audio noise is reduced significantly. The filtered anomalous signal waveform in the time interval [11.6,12.75] is seen in Fig. 2.  AV1 sounds like a whispering male voice pronouncing “I see”.

Fig. 4 Audio waveforms of AV2 ("yes") in the indicated interval showing the anomalous voice modulation.

Fig. 3 is the corresponding spectrogram of the second sample where other features are indicated. In particular, there is an initial "invocation'' in Portuguese that can be translated as "tell something to mom'' in the interval 1-2 s. Cracking sounds can be heard between 10-14 s. After 14.5 s, the silence is broken by an unmistakable but very low “yes” distributed mostly in the frequency range 1-2KHz, and whispered by the same male voice of the first recording. A zoomed view of the AV2 audio signal  is seen in Fig. 4 in the time interval [14.75, 15.6] s. 

The original single-channel versions were converted to WAV format, and can be listened here (1) and here (2).  The complete filtered file can be accessed here.

Next post: EVP II (Electronic Voice Phenomena).

What is death? (Victor Hugo*)

Death is a continuation. My glance penetrates 

as deep as possible into this darkness where I can see, 

from an extent that seems so fearful if it were not sublime, 

the onset of the immense dawn of Eternity.

What makes a man free?

The soul. Who says free, says responsible as well.

Is he responsible for all in this life?

Definitely not, because there is anything more proved in this world than the possible and recurrent prosperity of bad men and the undeserved misfortune of the good ones during their passage on Earth.

How many righteous men had only anguish and miseries until their last day? How many criminals had lived until old age in a peaceful and serene enjoyment of all goods of this world, including consideration and respect of all! Is man then responsible after this life? Evidently so, since he is not responsible during the present one. Something in him must survive to submit itself to this responsibility: the soul.

The freedom of the soul explains its immortality. Death is not therefore the end of all. It is instead the end of a thing and the beginning of another one. In death, man ends and the soul begins. Take as example what to regard of the face of a loved one, of such strange anxiety made of hope and despair. Say all those who have crossed this mournful time, the last happiness, the first grief, let they confirm they feel there is somebody still there, that nothing is over yet?

One feels around this head the flipping of wings just expanded, a muddled and unheard trembling floating in the air and around this heart that no more beats. This open mouth seems to call what has just left and one even says it utters secret words to the Invisible World. 

I am a soul.

I feel very well that what I will give to this grave is not myself, my being. What constitutes my being will go beyond.

Earth, you are not my abyss.

Man is no less than a captive.

The prisoner painfully escalates the walls of his dungeon, he climbs every bump, he steps every void to reach the vent. There, he contemplates the far hills, breathes the free air and sees the light.

So is man.

The prisoner does not doubt he will find the brightness of the day, the freedom. How can man doubt he will find Eternity in the end? Why would he not possess a subtle, ethereal body, of which our own human body is nothing more than a coarse sketch?

The soul thirsts for the absolute and the absolute does not belong to this world. It is too heavy for the Earth. There are two laws, the law of globes and the law of Space. The law of globes is death. The limit requires destruction. The law of Space is Eternity. The Infinite allows continuation.

Between the two worlds, between the two laws, there is a bridge: transformation. The ambition of the living should therefore be to be a living in Space.

The luminous world is the Invisible one. The luminous world we cannot see. Our earthly eyes can only see the night. Woe to those who have open eyes only to this material world and do not face the world unknown!

Death is a change of cloth.

Soul: you were dressed in darkness, now you are going to dress the light. Man makes his last progress in the tomb.

In death, man becomes celestial. Death is the revenge of the soul. Life is the power the body has to keep the soul on Earth by exerting weight upon it. Death is the power the soul has to rapture the body from Earth by assimilation.

In the earthly life, the soul loses what it irradiates. In the extraterrestrial life, the body loses what it weights.

Death is a continuation. My glance penetrates as deep as possible into this darkness where I can see, from an extent that seems so fearful if it were not sublime, the onset of the immense dawn of Eternity.

The souls cross spheres, they become even more light, they get increasingly closer to God.

The point of union is the Infinite.

He who sleeps and awakes, also sees he is man.

The living that dies also awakes and sees he is a Spirit.

Note: this text is a translation by A. Xavier of a version in Portuguese entitled "O que é a morte" that was published in the book "O Espiritismo nas Ciências Contemporâneas - Textos selecionados dos terceiro e sétimo encontros nacionais da Liga de Pesquisadores do Espiritismo (LIHPE)" (Ed. CCDPE-ECM, 2012). In the article "Algumas anotações sobre o Advento do Espiritismo" (Some notes about the onset of Spiritism), p. 153-175,  Eduardo C. Monteiro attributes the authorship of this text to Victor Hugo. 


(*) I would like to thank Jérémie Philippe for finding the original reference: V. Hugo, "De la Vie et de la Mort", Extrait de Post-scriptum de ma vie, (1901). The text above contains excerpts of this original work by Hugo.

A New Era for Humanity

“Unshakable faith is only that which can meet reason face to face in every Human epoch.” - Allan Kardec.

What it is

• “Spiritism is a science which deals with the nature, origin and destiny of Spirits, as well as their relationship with the corporeal world.”

• It is the set of principles, as revealed by the Superior Spirits, contained in Allan Kardec’s works, which constitute the Spiritist Fundamentals: The Spirits’ Book, The Mediums’ Book, The Gospel Explained by Spiritism, Heaven and Hell, and The Genesis. Allan Kardec (Taken from Qu’est-ce que le Spiritisme? - Préambule) Translated from the original French

What it reveals

• It reveals more profound concepts with respect to God, the Universe, the Human Being, the Spirits and the Laws which govern life itself.

• Furthermore, it reveals who we are; where we have come from; where we are going to; what is the objective of our existence; and what are the present and past causes of pain and suffering.

What it encompasses

• Spiritism contributes to all areas of knowledge, human activities and behavior, offering new perspectives for humankind.

• Spiritism is studied, analyzed, and practiced in all the fundamental aspects of life, such as scientific, philosophycal, religious, ethical, moral, educational, and social.

Its main principles are:

• God is the Supreme Intelligence, first cause of all things. God is eternal, immutable, immaterial, unique, omnipotent, supremely just and good.

• The Universe is God’s creation. It encompasses all rational and non-rational beings, both animate and inanimate, material and immaterial.

• In addition to the corporeal world inhabited by incarnate Spirits, which are human beings, there exists the spiritual world, inhabited by discarnate Spirits.

• There are other inhabited worlds in the Universe, with beings at different degrees of evolution: some less, some egual, and others more evolved than men on Earth (us).

• All the Laws of Nature are Divine Laws because God is their author. They cover both the physical and moral laws.

• A Human Being is a Spirit incarnated in a material body.

• What connects the physical body to the Spirit is a semi-material body named perispirit.

• Spirits are the intelligent beings of creation. They constitute the world of the Spirits, which pre-exists and outlives everything.

• Spirits are created simple and ignorant. They evolve intellectually and morally, passing from a lower order to a higher one, until they attain perfection, when they will enjoy unalterable bliss.

• Spirits preserve their individuality before, during, and after each incarnation.

• Spirits reincarnate as many times as is necessary for their spiritual advancement.

• Spirits are always progressing. In their multiple physical existences, they may sometimes become stationary but they never regress. The speed of their intellectual and moral progress depends on the efforts they make to attain perfection.

• Spirits belong to different orders according to the degree of perfection they have attained: Pure Spirits, who have attained maximum perfection; Good Spirits, whose predominant desire is towards goodness; and Imperfect Spirits, characterized by their ignorance, their tendency towards evil, and by their inferior passions.

• The Spirits’ relations with Human Beings are constant and have always existed. The Good Spirits attract us towards goodness, sustain us in life’s trials, and help us bear them with courage and resignation. The Imperfect Spirits induce us towards error.

• Jesus is the Guide and Model for all Humankind. The Doctrine He taught and exemplified is the purest expression of God’s Law.

• The morality of Christ, as contained in the Gospels, is the guide for the secure progress of all Human Beings. Its practice is the solution for all human problems and the objective to be attained by Humankind.

• Human Beings are given free-will to act, but they must answer for the consequences of their actions.

• Future life reserves for Human Beings penalties and pleasures according to the respect they do or do not show for God’s laws.

• Prayer is an act of adoration for God. It is found in the natural law and is the result of an innate sentiment in every Human Being, just as the idea of the existence of the Creator is innate.

• Prayer makes Human Beings better. Whoever prays with confidence grows stronger against evil temptations, and God sends the Good Spirits to assist them. This assistance will never be denied when requested with sincerity.

The Spiritist practice

• All Spiritist practice is gratuitous, following the orientation of the moral principle found in the Gospel: “Give for free what you receive for free.”

• Spiritism is practiced with simplicity, without any external forms of worship, within the principle that God should be worshipped in spirit and in truth.

• Spiritism has no clergy, nor does it adopt or use at any of its meetings or during its practices the following: altars, images, candles, processions, sacraments, concession of indulgences, religious vestiments, alcoholic or hallucinogenic beverages, incense, tobacco, talismans, amulets, horoscopes, cartomancy, pyramids, crystals, or any other objects, rituals or external forms of worship.

• Spiritism does not impose its principles. It invites those interested in knowing it to submit its teachings to the test of reason before accepting them.

• Mediumship, which allows the Spirits to communicate with Human Beings, is a faculty which many individuals bring with them at birth, independently of the religion or belief that they may come to adopt.

• Spiritist mediumship practice is solely that which is practiced based on the principles of the Spiritist Thought and within Jesus’ examples.

• Spiritism respects all religions and doctrines; values all efforts towards the practice of goodness; works towards peace and fellowship between all nations and all peoples, regardless of race, colour, nationality, creed, cultural or social standing. It also recognizes that “the truly good person is one who complies with the laws of justice, love, and charity in their highest degree of purity.” (The Gospel According to Spiritism – chapter 17 – item 3)

“To be born, to die, to be reborn yet again, and constantly progress…”- Allan Kardec

The study of the works of Allan Kardec is fundamental to achieve a true understanding of the Spiritism.

7th Meeting of the League of Researchers on Spiritism

Dear Colleague,

We are glad to invite you to the 7th MEETING OF THE LEAGUE OF RESEARCHERS ON SPIRITISM (7th LRS Meeting or ENLIHPE in Portuguese), São Paulo, Brazil, August 20-21, 2011. The event will be hosted by the CCDPE – Centro de Cultura, Documentação e Pesquisa do Espiritismo, an emerging center for studies in Spiritism in Brazil.

The goal of the seminar is to bring together Brazilian and international scholars working on current issues in Spiritism. Thereby we will learn about different worldwide spiritist research and create a setting where work in progress can be improved and discussed in-depth. Especially the attendance and moderating function of members of League of Researchers on Spiritism offers an excellent possibility to receive meaningful feedback for submitted work. Therefore, we encourage submission of analytical, empirical and experimental research.

Proposal submission deadline: 15th June 2011.

Goals

To promote the exchange of ideas on Spiritist theories and practices and to motivate the publication and debate of academic works that interface with Spiritism themes.

Submission of works

Works can encompass a wide range of topics in the interface between Spiritist themes and the following knowledge areas:

Exact Sciences (e. g. , astronomy, physics, chemistry etc)
Biology (e. g., phisiology, botany etc)
Health areas (medicine, veterinary etc)
Applied Social Sciences (economy, management etc)
Human Sciences (philosophy, sociology, psychology, education etc)
Linguistics and arts (music etc)
Multidisciplinary Studies.

Instruction for the authors
Submission period: March 15th 2011 to June 15th 2001

Works should be submitted either as poster presentation or papers/manuscripts.

Instructions for paper submission

1. Papers should be intelligible to as wide an audience as possible. 
2. Only unpublished papers in Portuguese or English are accepted. 
3. Manuscripts will be peer reviewed by members of the meeting scientific comitte. 
4. All manuscripts should be sent to the following address:  7enlihpe-trabalhos@ccdpe.org.br
5. Each author should submit no more than three (3) manuscripts.
6. Each manuscript should not have more than four (4) authors.
7. Each manuscript should be sent to 7enlihpe-trabalhos@ccdpe.org.br in the form of two (2) separated files: FILE 1 containing author's NAMES, manuscript TITLE and ABSTRACT; FILE 2 containing manuscript TITLE and FULL TEXT with no authorship identification. 
8. Manuscripts should not have more than twelve (12) pages;
9. Abstract: minimum of 1150 characters (~10 lines) and maximum of 1750 characters (~ 15 lines).

Manuscript general formatting instructions

• Text editor: MSWord 6.0 or later.
• Page format: upper margin: 3cm; lower margin: 2cm; left: 3cm; right: 2 cm.
• Fonts: Times New Roman 12;
• Paper size: A4 (width: 21cm, height: 29.7cm);
• Paragraph spacing: simple; 0pt before; 6pt after;
• Figures, tables and plot fonts: Times New Roman 8 or 12;

General instructions for manuscript editing and formatting (sections, references etc) follow closely ABNT rules (Brazilian association of technical norms).

Instructions for poster submission

• Each poster should have no more than four (4) authors;
• Each author should submit no more than three (3) posters;
• Each poster should be sent to 7enlihpe-trabalhos@ccdpe.org.br in the form of two separated files: FILE 1 - containing author's NAMES, poster TITLE and ABSTRACT; FILE 2 containing the TITLE and the poster FULL TEXT with no authorship identification. 
• Poster should be formatted according to the following sections (FILE 2): Title, abstract, introduction, objectives, methods, data analysis, conclusion and references.

Poster general formatting instructions

• Poster size (maximum): 100 cm X 90 cm;
• Poster sample available at htt://www.ccdpe.org.br

Senders will receive by email a confirmation of manuscript/poster submission. Editors of the 7th LRS Meeting reserve the right to return manuscripts or posters that are not in accordance with the above instructions. The approaval and publication of final works will be submitted to author´s copyright transfer agreement.

For more information, please, feel free to email us at 7enlihpe-trabalhos@ccdpe.org.br.