La Lucerna de Caronte - No 1

Magazine Overview

Title: LA LUCERNA DE CARONTE
Issue: Nº 1, Año I
Date: Noviembre-Diciembre 2010
Legal Deposit: MU 1510-2010
Publisher: ONDA REGIONAL DE MURCIA
Theme: A digital magazine extending the program "EL ÚLTIMO PELDAÑO", focused on reflection about themes and subjects related to the program.

Editorial: Se enciende la lucerna

The editorial, titled "Se enciende la lucerna" (The lantern is lit), introduces the magazine as a digital space created to transcend to a new reality and provide light for orientation and projection. It aims to be a divulgative and cultural space that seeks necessary light to discern the genuine from reality and to find bases for reflection. The magazine is an extension of the program "EL ÚLTIMO PELDAÑO" broadcast on ONDA REGIONAL DE MURCIA. It intends to develop and expand upon the themes discussed on the program, translating sound into literary expression to dissect concepts and illuminate a new reality, thus helping readers climb another step on their journey.

Contents

The issue features a variety of articles, including:

• Editorial: Se enciende la lucerna (Pag. 01)
• Científicos y parapsicólogos: Por Rafael Alemañ (Pag. 02)
• El efecto Colvin, ¿evidencias de actividad paranormal?: Por Joaquín Abenza (Pag. 13)
• La Quinta da Regaleira: Por Francisco Barrera (Pag. 17)
• La física del espíritu en relación a las psicofonías: Por José Ignacio Carmona (Pag. 23)
• Wicca, la magia de la Nueva Era: Por Xavier Guzmán (Pag. 26)
• Buenos Aires, enero de 1976: Por Carlos A. Iurchuk (Pag. 31)
• ¿Por qué los temas desconocidos son tabú?: Por Rafael Casares (Pag. 34)

The publication is under a Creative Commons License (Reconocimiento-No Comercial-Sin Obra Derivada 3.0).

Científicos y Parapsicólogos

This extensive article by Rafael A. Alemañ Berenguer explores the deep chasm that often separates those interested in phenomena outside of accepted knowledge and professional scientists. The author focuses on the compatibility of parapsychology's methods and concepts with universally accepted scientific thought.

The Nature of the Debate

The article begins by defining "parapsychology" broadly to encompass all knowledge systems claiming to study aspects of reality inaccessible to orthodox science. It poses two key questions: why is there an apparent incompatibility between science and parapsychology, and can parapsychological disciplines ever be integrated into academic science?

Krippner's Perspective

Parapsychologist Stanley Krippner is presented as advocating for rigorous scientific methodology in paranormal research. His approach includes precise experimental design, objective data collection, openness to criticism, rejection of untestable metaphysical claims, and demanding reproducibility of experiences. He is supported by researchers like Collins, Pinch, Truzzi, and Leahy & Leahy, who believe parapsychology should be considered a science, albeit in an embryonic stage.

Bunge's Objections

In contrast, many scientists and philosophers of science are highly skeptical. Mario Bunge is cited with four main objections to parapsychology:
1. Most parapsychologists argue that their discipline, by transcending normality, cannot be judged by the same criteria as ordinary sciences.
2. Paranormal phenomena conflict with fundamental principles of science.
3. These phenomena contradict the basic assumptions of philosophical realism, which underpins scientific practice and common sense.
4. Parapsychology is currently a fragmented collection of mutually independent fields, lacking a unified body of knowledge.

The author notes that Bunge's objections are significant and not easily dismissed.

Methodological Challenges

The article discusses two primary scientific approaches to parapsychology. The first trivializes the issue, suggesting paranormal phenomena are either unrelated to empirical science or are due to unconscious errors or deliberate fraud. This is the majority scientific view. The second approach takes parapsychology's core propositions seriously and attempts to rigorously test them with empirical evidence. However, this is hindered by a lack of theoretical mechanisms or hypotheses to ground parapsychological claims. The failure of attempts to link phenomena like "mental radio" to electromagnetism and neurophysiology, for example, has discredited parapsychology among scientists.

The Scientist's Worldview

Alemañ delves into the psychological and methodological reasons for the discord. He describes the "psychology of the scientist" as being shaped by core principles that support a rational, scientifically comprehensible universe. These include the belief that the world is made of concrete things, abstract concepts are mental creations, and anomalies are due to ignorance of underlying laws. Parapsychology's claims often challenge these foundational principles, causing significant scandal among scientists who argue that parapsychologists disregard vast, confirmed knowledge about everyday reality.

Resistance to Change

Furthermore, there is a natural human resistance to altering long-held thought patterns. Scientists, having dedicated their lives to building models of physical reality, are reluctant to abandon their hard-won successes. Einstein's quote about humans creating simplified, intelligible world images that become central to their emotional lives is used to illustrate this point. The scientific worldview is not just intellectually satisfying but also psychologically cherished, making scientists hesitant to renounce it unless offered a demonstrably better alternative.

The Role of Orthodoxy

The article explains that scientific orthodoxy, while sometimes rigid, plays a crucial role in filtering information and preventing the overwhelming influx of new, unverified ideas. It acts as a safeguard against intellectual chaos, ensuring that new ideas are rigorously tested before being accepted. This process, however, can lead to a closed-mindedness that rejects potentially valid phenomena, as seen in historical examples like the controversy over meteorites.

Credulity vs. Incredulity

A classic example of scientific error is the 18th-century controversy surrounding meteorites. Despite widespread knowledge of meteors, their extraterrestrial origin was doubted. Evidence found by ordinary people was dismissed by scientists, who were wary of popular credulity. This led to tragicomic situations, such as President Jefferson publicly opposing scientific investigations into meteorites. Eventually, rigorous analysis by scientists like Chladni and Biot led to the acceptance of meteorites, demonstrating how scientific communities can eventually correct their own biases.

The Scientific Filter

Alemañ discusses the scientific community's reliance on a "filter" to manage information, prioritizing reliability and often rejecting testimony from non-scientists. While this system aims to prevent errors and maintain the integrity of scientific knowledge, it can also lead to the dismissal of valuable information. The author compares this to legal systems that prioritize protecting the innocent, even if it means some guilty parties go free. Similarly, science may reject potentially true but unproven claims to safeguard established knowledge.

Parapsychology's Challenges

In contrast to science, parapsychology lacks a cohesive "community" or a standardized information filter. While numerous associations exist, they lack the complexity and structure of scientific institutions. Parapsychologists who do vet their sources often do so on an individual initiative. The field is also criticized for attracting charlatans and for its commercialization, exploiting public interest in mystery.

The Agreement on Imperfection

Despite their differences, science and parapsychology share an agreement that knowledge is incomplete, uncertain, and subject to revision. However, this agreement is often theoretical rather than practical. The article notes that while no one denies that knowledge is perfectible in abstract, this is often forgotten in practice. Parapsychology, for instance, is criticized for relying on outdated dualistic philosophies like Descartes's, which have been largely superseded.

Other Articles

• El efecto Colvin, ¿evidencias de actividad paranormal? by Joaquín Abenza examines evidence for paranormal activity related to the Colvin effect.
• La Quinta da Regaleira by Francisco Barrera likely discusses the history or paranormal aspects of this location.
• La física del espíritu en relación a las psicofonías by José Ignacio Carmona explores the connection between spiritual physics and psychophony (electronic voice phenomena).
• Wicca, la magia de la Nueva Era by Xavier Guzmán delves into the practices and beliefs of Wicca and the New Age movement.
• Buenos Aires, enero de 1976 by Carlos A. Iurchuk likely recounts an event or phenomenon from this specific time and place.
• ¿Por qué los temas desconocidos son tabú? by Rafael Casares discusses the societal reasons behind the taboo nature of certain subjects.

Recurring Themes and Editorial Stance

This issue of "La Lucerna de Caronte" strongly emphasizes the critical examination of paranormal claims through a scientific lens, while also acknowledging the limitations and biases within science itself. The editorial stance appears to be one of open inquiry, encouraging reflection and discernment between genuine phenomena and unfounded assertions. There is a clear interest in exploring topics that lie outside mainstream understanding, but with an emphasis on rigorous analysis and understanding the societal and psychological factors that influence belief and skepticism. The magazine positions itself as a bridge between the program "EL ÚLTIMO PELDAÑO" and its audience, fostering a deeper understanding of complex and often controversial subjects.

Title: LA LUCERNA DE CARONTE
Issue: Nº1, Año I
Date: Noviembre-Diciembre 2010
Document Type: Magazine Issue

Articles

Científicos y Parapsicólogos - Rafael A. Alemañ

This article critically examines the nature of scientific knowledge and its historical progression. The author, Rafael A. Alemañ, begins by discussing the 'frontier syndrome' in science, where each era believes it is on the verge of ultimate discoveries, a conviction that has historically proven to be temporary. He argues that scientific knowledge is fundamentally theoretical, with human beings inventing theories and hypotheses to interpret the world. A key point is that any finite set of observations can be explained by an infinite number of theories, meaning no theory can ever be definitively proven; future observations can always contradict it. While empirical results guide the selection of theories, they do not generate them independently. Alemañ emphasizes that scientific knowledge, despite its imperfections, is the best humanity possesses, but warns against assuming its absolute validity. He notes that concepts once considered immutable have been overturned by new discoveries, suggesting that current scientific confidence may precede a major intellectual shift.

The author further elaborates on how scientific theories act as lenses through which we view the world. He points out that people, including professionals and laypersons, can become resistant to change, clinging to existing paradigms even when new theories emerge. While older theories eventually yield to more powerful ones supported by unexplained facts, anomalous occurrences do not automatically invalidate successful theories. The article touches upon the vastness of the unknown and the difficulty of navigating through fraud and error to find truth, suggesting that many problems may remain insoluble without a radical shift in human intellect.

Rafael Andrés Alemañ Berenger, the author, is identified as a Chemistry (Biochemistry) and Physics graduate from the University of Valencia and UNED, currently a doctoral candidate at the University Miguel Hernández of Elche.

El Efecto Colvin - Joaquín Abenza

This article, by Joaquín Abenza, investigates the possibility of measurable evidence for paranormal activity, focusing on the 'Colvin Effect.' The Society for Psychical Research in London has reportedly made a discovery that could revolutionize parapsychology and conventional science by potentially 'demonstrating' a paranormal phenomenon: the inexplicable 'raps' (knocks) often associated with poltergeist cases. The phenomenon of 'haunted houses' or poltergeists has long interested researchers due to the concentration of various parapsychological manifestations it presents.

However, the author notes that 'fieldwork' is often discouraging, as genuine poltergeist cases are rare. Many phenomena are explained by rational causes like water leaks, faulty wiring, or animal movements. Yet, in some instances, rational explanations are elusive, leading to genuine 'haunted house' episodes. Abenza was alerted to this research by psychologist Oscar Iborra, a proponent of scientific parapsychology.

The 'Colvin Effect,' as described by Dr. Barry Colvin, is an unusual sound signal found exclusively in poltergeist cases, distinct from normal knocks. This finding is based on the analysis of sound recordings from about a dozen high-credibility poltergeist cases worldwide between 1960 and 2000. When visualized, these 'raps' show a unique waveform where the amplitude increase is not instantaneous but gradual, followed by attenuation. This differs from the sharp, immediate peak seen in recordings of normal impacts like a hammer blow or a clap.

Attempts to explain this anomaly, such as potential delays in microphone technology, were dismissed. Comparisons between self-induced knocks and unknown raps revealed distinct graphical patterns. The article theorizes that the sound might originate within solid matter with high absorption coefficients. It details the Enfield poltergeist case (1977) where loud knocks were heard from the floor, and a heavy chest moved. Another case from Murcia in the 1980s involved sounds of stones moving within walls.

The article concludes that if the Society for Psychical Research's findings are confirmed, it would represent an unprecedented event for both parapsychology and science, providing a pathway for serious study of phenomena long considered questionable. Abenza, an Industrial Engineer and director of the program "El Último Peldaño," is presented as a researcher and communicator in the field.

Quinta da Regaleira - Francisco Barrera

This article by Francisco Barrera is a travelogue and historical account of Quinta da Regaleira, a significant estate in Sintra, Portugal. Barrera describes it as a place where magic and mysticism converge, a dreamlike enclave created by Antonio Carvalho Monteiro. The estate features gardens, passages, grottoes, sculptures, and an initiation well, all inspired by Masonic knowledge and Dante's Divine Comedy.

During a summer vacation in 2010, Barrera visited Sintra and was advised to see various palaces, but his guide was unfamiliar with Quinta da Regaleira. Upon inquiry, he learned it was nearby. The article then provides a chronological history of the property, detailing its ownership from 1697 to its acquisition by the Câmara Municipal de Sintra in 1997, followed by restoration and public opening. It was later declared a UNESCO World Heritage site.

The key figure in the creation of Quinta da Regaleira is António Augusto Carvalho Monteiro, known as 'Monteiro of the Millions,' a wealthy heir who desired to create a grand space reflecting his interests and ideologies. A conservative, monarchist, and Christian Gnostic, he sought to revive Portugal's glorious past, leading to the predominance of the Neo-Manueline style, evoking the Age of Discoveries, alongside Gothic and Neoclassical elements. The estate's diversity is enriched by esoteric symbolism related to alchemy, Freemasonry, the Templars, and the Rosicrucians, affinities shared with its architect, Luigi Manini.

Manini, an Italian architect, painter, and scenographer, arrived in Portugal in 1876 and gained renown for his talent and sensitivity. His collaboration with Monteiro over fourteen years resulted in the estate's intricate designs, symbols, and initiatory paths.

The article also briefly describes the Chapel of the Most Holy Trinity within the palace complex. It notes the chapel's unique nave, sacred orientation (entrance from the West, altar in the East), and its facade adorned with symbols, statues, and stone carvings. The interior features a polychrome mosaic floor with various crosses, and a stained-glass window depicting the legend of D. Fuas Roupinho. The chapel's ornamentation, particularly the liturgical elements and furniture, shows a feminine touch, possibly from Perpetua Monteiro, the owner's wife.

Recurring Themes and Editorial Stance

The magazine consistently explores the boundaries between science, parapsychology, and esoteric subjects. There's a critical examination of scientific paradigms and a search for empirical evidence in paranormal phenomena. The editorial stance appears open to investigating unexplained events while maintaining a degree of scientific rigor, as seen in the analysis of the 'Colvin Effect' and the historical exploration of Quinta da Regaleira's esoteric significance. The publication seems to advocate for an open mind towards phenomena that challenge conventional understanding, while acknowledging the limitations and provisional nature of current knowledge, whether scientific or otherwise.

Title: La Lucerna de Caronte
Issue: Nº1, Año I
Date: November-December 2010
Publisher: LA LUCERNA DE CARONTE
Country: Spain

This issue of La Lucerna de Caronte delves into esoteric and spiritual topics, featuring articles on the Quinta da Regaleira in Portugal, the phenomenon of psychophonies, and the practice of Wicca.

Quinta da Regaleira - Francisco Barrera

The article by Francisco Barrera explores the mystical and symbolic aspects of the Quinta da Regaleira in Sintra, Portugal. It describes the chapel with its hidden stairs leading to a crypt, reminiscent of Templar order hermitages with its black and white mosaic floor. The author notes the duality of Christian faith and romantic heritage, suggesting a predilection for the supernatural and occult spiritual experiences. A "luminous delta" or "flaming triangle" on the ceiling, associated with the Order of Christ, hints at Masonic-Templar inspiration.

Upon exiting the crypt, the facade reveals an alto-relieve depicting a castle with two towers separated by a zone of flames, identified as an "Atanor" or alchemical furnace. The journey continues towards the initiation well, described as a descent into the earth, representing a step towards knowledge. The entrance to the initiation well is a stone door operated by a hidden mechanism.

The initiation well itself is an inverted tower descending about thirty meters into the earth, leading to a labyrinth of subterranean galleries. The spiral descent features nine landings supported by columns, marking a rhythm. At the bottom, a Templar cross with a wind rose is engraved on the marble floor, symbolizing the Rosicrucian Order and Carvalho Monteiro's heraldry.

The symbolism of the nine circles of Dante's "Inferno," purgatory, and paradise is discussed, relating the site to the belief that the earth is a maternal womb and a sepulchre. Masonic initiation rites are linked to birth, death, and resurrection.

The well connects to other parts of the Quinta through a network of tunnels, including the lake of the waterfall, the "imperfect well," and the eastern grotto. These tunnels are lined with stones from the coast of Peniche, worn by the sea and time, enhancing the suggestion of an underwater world.

La física del espíritu en relación a las psicofonías - José Ignacio Carmona Sánchez

This article by José Ignacio Carmona Sánchez examines the connection between the spirit and psychophonies, tracing their roots beyond parapsychology to ancient philosophical traditions and mysteries of the demiurge. The author contrasts ancient holistic understanding with modern scientific approaches, noting a resurgence of interest in ancient philosophical bases among contemporary scientists.

Historical examples of communication with the deceased or unseen intelligences are cited, including ancient Egyptian statues meant to receive communications from the dead, Proclus's "telestatas" who used anthropomorphic models, and the Oracles of Dodona where priestesses received messages through the wind rustling leaves.

The article posits that while methods have evolved to modern recording devices, communication with invisible intelligences is an ancient practice. It touches upon the evolution of knowledge, with Arabs separating scientific and non-scientific concepts, influenced by Aristotelian logic.

In the 21st century, visionary scientists like David Boom, Roger Penrose, and Ervin Laszlo are seen as reviving ancient philosophical ideas, suggesting that consciousness is a reflection of a global superconsciousness. The question of what happens after death is explored, with philosopher Henri Bergson speculating that "subsidiary consciousness" might not disappear but rather "disorganize." The possibility of this "residue" of identity persisting in a multiverse is raised.

The text mentions physicists like Helmut Schmidt who speak of a human capacity for thaumaturgy and shaping the environment at a subatomic level through thought. The concept of interacting with a multiverse is linked to "Torsion waves," particles with magnetic effects that, when intersecting, create interference patterns that transfer information.

Experiments by Italian doctor Nitamo Montecuco with volunteers demonstrated synchronized brainwaves during meditation without sensory contact, suggesting a phenomenon of "transferencia" (transfer). Allan Botkin's experiments with 3000 volunteers indicated communication with deceased individuals, even those unknown to the participants, through desensitization and sensory reprocessing techniques. Stanilav Groff's psychedelic therapy experiments are also mentioned as supporting this idea.

The conclusion is that "transferencia" occurs not only between living individuals but also between the living and the deceased. Roger Penrose suggests that while neuronal signals can be explained by conventional physics, neuronal connections might be directed by a global quantum mechanical field. David Boom's concept of "direct conscious perception" is presented, likening humans to switches controlled by a "global supercomputer," filtering information for survival.

The article concludes that paranormal events and psychophonies are minor compared to scientific discoveries, suggesting they are manifestations of the human mind interacting with its environment. It notes that parapsychologists have been largely replaced by systems theorists.

Wicca, la magia de la Nueva Era - Xavier Guzmán

Xavier Guzmán's article introduces Wicca as a practice of the New Age, emphasizing its connection to nature and magic. The author clarifies that Wicca is not a sect, does not seek converts, and has no central organization or governing dogmas. It is defined as an individual religion focused on harmony with the creative forces of the universe, represented by the Goddess and the God.

Wicca can be practiced by anyone, and while information varies, each practitioner finds their own definition. While individual practice is common, groups can form for shared experiences and rituals. The author notes the historical lack of readily available information, which was transmitted through word of mouth, but is now accessible through books and the internet.

A concern is raised about individuals using Wicca for economic gain, leading to negative perceptions. However, a core principle of Wicca is "Do what thou wilt, so long as it harms none." The law of reciprocity is also central, where positive actions yield positive results, and negative actions have contrary consequences.

The article explains that Wicca is a state of individual happiness, fostering a connection with nature and the existing creative energy. Its ideals are seen as similar to those of ecological movements.

Los dioses en la Wicca

From ancient times, humans have paid tribute to deities representing the universe's equilibrium. In Wicca, this is personified by the Goddess and the God, representing duality. This personification is not new, having existed in ancient civilizations and persisting through syncretism, notably in Christianity. Wicca views deities as intrinsic to nature, with practitioners honoring them through personal association or altars. The balance between the Goddess (fertility, wisdom, care) and the God (strength, life, compassion) is crucial.

La Magia

Magic is presented as an existing force in life, often misinterpreted. It is defined as the use of energy to improve existence, citing modern motivation groups using positive thinking for prosperity as an example. Energy is obtained through food, sunlight, exercise, and yoga, and is also present in the planet's crystals, plants, and water.

Herramientas

• The article details various tools used in Wicca rituals:
• Escoba (Broom): Represents cleanliness and protection against negative energy.
• Vara (Wand): Used to direct energy, made from natural branches.
• Incienso (Incense): Represents air, used for purification and connecting with the divine.
• Caldero (Cauldron): Symbolizes transformation, fertility, and inspiration; used for herbal infusions.
• Cuchillo o Athame (Athame): Used to direct spells or energy.
• Esfera de cristal (Crystal Ball): Used for receiving messages or storing energy, often exposed to moonlight.
• Copa (Chalice): Holds the ritual drink.
• Pentagrama (Pentagram): A symbol of protection, which can be associated with the diabolical when inverted and used in black magic.
• Libro de las sombras (Book of Shadows): A personal diary for recording rituals, invocations, and spells, often passed down through generations.

Music, dance, and meditation are additional resources used in rituals.

Días Festivos

• Wicca celebrates thirteen full moon days and eight Sabbats (days of power), generally associated with the harvest cycle and animal life. These include:
• Yule: December 21, winter solstice, representing the birth of the Goddess's child.
• Imbolc: February 2, recovery after childbirth, and the God's growth.
• Ostara: March 21, spring equinox, symbolizing nature's renewal.
• Beltane: April 30, the God's union with the Goddess.
• Solsticio de Verano (Litha): June 21, the peak of nature's power.
• Lughnasadh: August 1, the first harvest.
• Mabon: September 21, autumn equinox, completion of harvest.
• Samhain: November 31, a time for reflection, saying goodbye to the God, and understanding the spiritual self. It is often associated with death and witches.

Practitioners are encouraged to prepare for rituals personally. Wicca does not change a person's religious philosophy, and many practice Wicca alongside their existing beliefs. The article notes a growing global consciousness about the relationship with the planet and nature, a principle shared by Wicca practitioners. It laments that some practitioners give Wicca a negative image through dark attire and symbolism.

Recurring Themes and Editorial Stance

The magazine consistently explores themes of esotericism, spirituality, and alternative belief systems. The articles on Quinta da Regaleira and psychophonies delve into hidden meanings, ancient traditions, and the nature of consciousness and communication beyond conventional understanding. The extensive coverage of Wicca highlights its connection to nature, personal spiritual growth, and ancient practices, aiming to demystify the subject and present it as a path to harmony and self-discovery. The editorial stance appears to be one of open inquiry into these less mainstream topics, providing detailed information and historical context.

Title: LA LUCERNA DE CARONTE
Issue: Nº1, Año I
Date: Noviembre-Diciembre 2010
Country: Argentina
Language: Spanish

This issue of "La Lucerna de Caronte" delves into themes of the esoteric, the unexplained, and societal taboos, featuring articles on Wicca, a significant UFO sighting, and a philosophical exploration of why certain subjects are avoided.

Wicca, la magia de la Nueva Era - Xavier Guzmán

Xavier Guzmán contributes an article titled "Wicca, la magia de la Nueva Era." He addresses the perception of Wicca as a sect or something perverse, contrasting it with his view that it is about harmony and connection with nature and the universe. Guzmán emphasizes that individuals are masters of their own destiny and that magic should not be used against others' will, adhering to the principle of 'do no harm.' He highlights that personal growth and self-discovery are key, leading to a re-encounter with what he calls 'God.' The article includes references to Scott Cunningham's "Wicca: La guía del practicante solitario," Wikipedia, books on paganism, "Historia de Salem y sus brujas," and "Chamanismo, el legado de los encuentros" by Amalia Bassedas. Guzmán, an Electrical Engineer specializing in Communications and Systems based in Connecticut, USA, describes himself as an investigator and seeker of frontier science topics. A note clarifies that the term 'witch' refers to a woman knowledgeable in nature and magic, not a negative or Satanic concept imposed by Christianity, and mentions "El Secreto" and metaphysics as related trends.

Buenos Aires, enero de 1976 - Carlos Alberto lurchuk

This section details a UFO sighting that occurred in January 1976 in the Saavedra neighborhood of Buenos Aires, as recounted by Carlos Daniel Ferguson to Carlos Alberto lurchuk. Ferguson, an experienced UFO investigator and former Coordinator of the Red Argentina de Ovnilogía (RAO), describes how, at age fifteen, he and friends witnessed a circular object descend. The object was described as small, approximately 2 to 2.50 or 3 meters in diameter, with a discoidal shape resembling two metal plates joined together, and a metallic color. It hovered at an altitude of about three stories, very close to a building's terrace, estimated to be no more than forty meters away. The object then performed various maneuvers for about ten minutes before ascending and disappearing as a small metallic point towards the southeast. Ferguson reflects that this sighting contradicts claims that flying saucers are solely a 1950s phenomenon, asserting it was a clear daytime sighting by multiple witnesses. He also mentions that years later, he unofficially learned from an Air Force contact that an object had been detected around that date, though this information was not officially confirmed. The article includes a sketch of the object and its movements.

¿Por qué los temas desconocidos son tabú? - Rafael Casares

Rafael Casares explores the reasons behind the taboo nature of unknown subjects. He posits that the attraction to the unknown drives some individuals to confront challenges and discover themselves, while others prefer predictability. The fear of the unknown is presented as a fundamental, primal emotion essential for survival, but it can also manifest as distrust, alarm, and terror. Casares argues that this fear is often linked to the fear of death and can lead to a stagnant existence, where individuals prefer the 'known bad' over the 'unknown good.' He suggests that avoiding risks, especially in uncertain times like environmental, social, and political shifts, can lead to missing opportunities for growth and understanding.

Casares discusses how a conservative life can be boring and lead to a lack of dopamine, hindering the brain's ability to process new stimuli. He contrasts children who are curious and open to novelty with those who are apprehensive and risk-averse. He identifies serotonin and anandamide as neurotransmitters associated with seeking novelty and happiness, but notes that this drive often diminishes with maturity and ingrained prejudices. The article touches upon the influence of social conditioning, which creates automated routines and a preference for familiar interactions, providing a sense of security that masks deeper existential insecurities.

He introduces the concept of 'zeitgeist' (genius seculi), the spirit of the age, as a powerful force shaping perception and behavior. Individuals who deviate from the dominant zeitgeist are often marginalized, rejected, or ostracized, facing psychological distress or even death by suicide. Casares draws parallels between historical figures labeled as heretics or outcasts and contemporary individuals interested in parapsychology, ovnilogía, or life after death, suggesting they are currently considered 'rejected' by the mainstream 'zeitgeist.'

Casares references the Alexandrian school of philosophy, which posits that 'All is Mind, the Universe is Mind,' and touches upon M-theory's concept of a multiverse. He highlights the principle that the observer modifies the observed and that consciousness is interconnected with all things. He discusses quantum chromodynamics and its implications for the nature of reality, suggesting that our perception of physical solidity is an illusion, akin to concepts in the movie "The Matrix." He notes that recent discoveries at CERN, such as new energy-matter effects, echo ancient metaphysical and philosophical ideas.

The article further explores how certain phenomena, like entangled particles in quantum physics, defy conventional scientific explanations and are connected in ways that suggest a deeper, interconnected reality. Casares encourages readers to compare the teachings of historical 'rejected' figures with the New Paradigm Scientific and Philosophical concepts, emphasizing the courage required to perceive truths beyond societal taboos. He concludes by suggesting that true wisdom arises from harmonizing magic, art, technique, freedom, and human experience, and that embracing the unknown, despite societal pressures, is key to personal growth and discovering deeper truths.

Recurring Themes and Editorial Stance

The magazine consistently explores themes of the esoteric, the unexplained, and alternative perspectives on reality. There is a clear interest in phenomena that lie outside mainstream scientific and societal acceptance, such as Wicca, UFOs, and metaphysical concepts. The editorial stance appears to be one of open inquiry, encouraging readers to question established norms and explore subjects that are often considered taboo. The articles advocate for personal growth, critical thinking, and a willingness to confront the unknown, suggesting that societal resistance to new ideas stems from fear and ingrained conditioning. The publication seems to position itself as a platform for exploring these less conventional but potentially profound aspects of human experience and the universe.