Vestnik UFO - 2009 No 1

Magazine Overview

Title: Вестник НЛО (UFO Herald)
Issue: №1
Date: January 1, 2009
Publisher: Not specified
Country: Russia
Language: Russian

This is the inaugural issue of the 'UFO Herald' journal, presented as a popular science publication aiming to cover the current state of ufology. The editor, A.V. Tulin, notes that ufology is currently in a critical period of formation, with a concerning trend towards sensationalism and commercialization by some organizations. The journal intends to feature articles from various experts, including ufologists, psychologists, and physicists.

Table of Contents

The issue features the following articles:

• Ufology and Science by Tulin A. V.
• The UFO Phenomenon within the Framework of Scientific Knowledge by Petukhov A. B.
• Ufological Psychology by Tulin A. V.
• On Contacteeship by Tulin A. V.
• What is Cosmic Thinking? by Shapolinnikova L. V.
• Socio-Psychological Aspects of the Spread of Neocults in Modern Society by Ageenkova E. K.
• Untraditional Anomalous Effects of Various Natures on the Functional Integrity of the Organism and Psyche of a Person by Maslennikov A. V. and Ilyin M. V.

Article Summaries

Ufology and Science by Tulin A. V.

This article defines UFOs (Unidentified Flying Objects) and discusses the challenges in studying them scientifically, as they cannot be easily replicated in a laboratory. The author traces the birth of modern ufology to Kenneth Arnold's sighting on June 24, 1947, near the Cascade Mountains, where he observed nine silver-blue disc-shaped objects. The subsequent media attention led to a surge in UFO reports. The article presents various definitions of ufology and highlights the ongoing debate about its scientific status. It mentions historical events like the Roswell incident in 1947, which led to US government projects like 'Sign' and 'Blue Book' to study UFOs. The author emphasizes that while ufology may not yet be a fully established science, it is a developing field that requires rigorous scientific methods, including observation and statistical analysis, even for phenomena that are not easily reproducible.

The UFO Phenomenon within the Framework of Scientific Knowledge by Petukhov A. B.

This article discusses the 58-year history of anomalous phenomena (AP) and UFOs attracting researchers' attention. It reiterates the significance of Kenneth Arnold's 1947 sighting and notes that historical records indicate earlier sightings of strange objects. By the mid-1990s, millions of AP-UFO reports had been collected globally, suggesting a persistent presence of unidentified aerial phenomena. The author references K.E. Tsiolkovsky's early recognition of unexplained phenomena and his call for a more open-minded approach. The article questions why official science remains hesitant to acknowledge and integrate UFO phenomena into its knowledge system, exploring potential reasons such as fear of novelty, resistance to changing scientific paradigms, or a lack of perceived researchable subjects. It also touches upon the 'rejection effect,' a psychological barrier preventing individuals and communities from accepting unusual phenomena as reality.

The article further delves into the concept of scientific paradigms, explaining how they shape scientific inquiry and how anomalies can challenge existing paradigms, leading to scientific revolutions. It argues that while 'anomalous' or 'unidentified' phenomena indicate a current inability to classify them within existing scientific frameworks, it does not negate their existence. The author points out that many phenomena initially considered anomalous, like electricity and magnetism, are now accepted scientific concepts. The article critiques the tendency to dismiss UFOs as mere atmospheric optical illusions or electrical phenomena, as suggested by some official scientific bodies, and highlights the ongoing debate about the interpretation of these sightings.

Ufological Psychology by Tulin A. V.

This section likely explores the psychological aspects related to UFO sightings and the phenomenon of 'contactees' (individuals who claim to have had direct contact with extraterrestrial beings). While the full content is not detailed here, the title suggests an examination of the mental and perceptual factors involved in UFO experiences and belief systems.

On Contacteeship by Tulin A. V.

This article, as indicated by its title, focuses on individuals who claim to have encountered UFOs or extraterrestrial beings. It likely discusses the nature of these claims, the psychological profiles of contactees, and the role of such experiences in the broader field of ufology.

What is Cosmic Thinking? by Shapolinnikova L. V.

This article appears to explore a concept related to consciousness or perception, possibly in the context of UFOs or extraterrestrial intelligence. 'Cosmic thinking' might refer to a broader, more universal mode of thought or awareness that could be associated with advanced civilizations or a deeper understanding of the universe.

Socio-Psychological Aspects of the Spread of Neocults in Modern Society by Ageenkova E. K.

This article examines the social and psychological factors contributing to the rise and spread of new religious or spiritual movements (neocults) in contemporary society. It likely analyzes the appeal of these groups, the psychological needs they fulfill, and their impact on individuals and society.

Untraditional Anomalous Effects of Various Natures on the Functional Integrity of the Organism and Psyche of a Person by Maslennikov A. V. and Ilyin M. V.

This article addresses the potential effects of anomalous phenomena on human health and mental well-being. It suggests that certain unexplained influences might impact the body and mind, exploring the nature of these effects and their implications.

Recurring Themes and Editorial Stance

This issue of 'Вестник НЛО' establishes a clear editorial stance: to present ufology as a serious field of study, distinct from sensationalism, and to explore its intersection with science. The recurring themes include the scientific methodology applied to anomalous phenomena, the historical context of UFO sightings, the psychological dimensions of belief and experience, and the societal implications of unexplained events. The journal aims to bridge the gap between enthusiastic researchers and the established scientific community by advocating for a more open and rigorous approach to studying UFOs and related phenomena. The editor's introduction and the articles by Tulin and Petukhov strongly emphasize the need for ufology to evolve into a more scientifically accepted discipline, even while acknowledging its current 'non-scientific' status. The inclusion of articles on neocults and anomalous effects on the human psyche suggests a broader interest in unexplained phenomena and their societal impact.

This issue of the magazine focuses on "Ufological Psychology," exploring the psychological and psychophysical impact of UFOs on humans. It presents various hypotheses regarding UFOs, analyzes witness testimonies, and discusses the theoretical framework of ufological psychology, drawing heavily on the work of Carl Jung.

Hypotheses on UFOs

The article begins by discussing the statistical observation that 38.4% of observed objects can independently emit powerful directed and isotropic light streams, indicating the absence of other light sources. It emphasizes the importance of these observations for UFO researchers in distinguishing genuine anomalies from false ones.

The "artificial" or "extraterrestrial" hypothesis, which posits that UFOs are spacecraft from advanced civilizations (ВЦ - Vysshiye Tsilivilizatsii, or Higher Civilizations), is presented as a popular theory that should not be immediately dismissed. The hypothesis gains traction due to the observed "intelligent" or "systematic" behavior of UFOs, such as hovering over sensitive locations, chasing vehicles, and emitting ordered light flashes. This behavior suggests they are controlled or programmed. The theory suggests that these civilizations possess science far beyond Earth's capabilities, explaining phenomena that are not understood by humans.

However, the article cautions that UFOs exhibiting "apparatus-like" behavior constitute only about 20% of reported sightings. The "extraterrestrial" hypothesis is also criticized for internal contradictions. The author points out that if advanced civilizations were collecting information on Earth, modern technology would suffice for a few weeks of orbital surveillance, rendering centuries of alien fleets unnecessary. The statistic of over 2000 reported UFO landings and contacts in 20 years, with an estimated 1 in 100 landings reported, implies hundreds of thousands of landings. If each landing lasts only 3-5 minutes, the idea of aliens traveling vast distances for such brief information-gathering missions is deemed absurd and unscientific.

The Scientific Approach to Ufology

The article criticizes researchers who cling to their pet theories, labeling it as ego-driven rather than scientific. It highlights how personal biases can hinder scientific progress, citing historical examples in genetics and cybernetics. A key criterion for science is that the object of study must conform to known laws of nature, though it's acknowledged that not all natural laws are known. The author argues that if an object's properties fall outside known parameters, it doesn't mean it shouldn't be studied, but rather that it lies outside current scientific understanding.

Conclusions drawn about ufology as a field of research include:
1. Ufology has a subject of study (witness accounts, material evidence, instrument data), a database, and working hypotheses.
2. Statistical research shows good repeatability of results, a criterion for scientific rigor.
3. The consistency of UFO observations with known natural laws suggests the phenomenon is material and that some natural laws may evolve. Science's role is to study these consequences and discover new laws.
4. Studying UFOs using modern scientific methods does not contradict the current scientific paradigm.
5. Ufology should develop comprehensively, integrating with other fields, and be recognized as a scientific discipline.

Ufological Psychology

This section introduces "Ufological Psychology" as a new direction in ufology, focusing on the psychological and psychophysical impact of UFOs on humans. It draws upon the work of psychologists like Carl Jung, Stanislav Grof, and Mack John. Psychology is defined as the science of the psyche and psychological phenomena. Ufological psychology, therefore, studies the influence of UFOs on an individual's psyche, inner world, perception, and psychophysiological functions.

Ufological psychology is studied with the help of analytical psychology, clinical psychology, psychiatry, transpersonal psychology, and parapsychology. Its goal is to study the influence of UFOs on individuals and the psychological and physiological reactions to UFO abductions and encounters with extraterrestrials.

The Main Hypothesis of Ufological Psychology: Collective Unconscious

The core hypothesis is the "Collective Unconscious," a concept popularized by Carl Jung. Archetypes are seen as stable forms within this collective unconscious, universal to humanity. Evidence for this includes the consistent repetition of symbolic representations and motifs in dreams, visions, and fantasies across diverse individuals and cultures, even those with no known contact. Archetypal structures actively shape human consciousness. The "ego" cannot prevent this process but can benefit from it by learning to perceive and interpret signals from "UFO dreams," "UFO flights," and "UFO sightings."

This is described as a reductionist theory explaining phenomena solely through psychological and cultural lenses. Jung believed that the round shape of UFOs represents a "mandala," a stable symbol found in dreams and rooted in the subconscious.

New Hypotheses: 1. All UFO manifestations affect human psyche. 2. UFOs intentionally influence human psyche. 3. Transpersonal theory suggests that altered states of consciousness (hypnosis, meditation, LSD) can lead to experiences of encounters with UFOs and extraterrestrials. 4. Contactees experience negative effects.

Main Tasks of Ufological Psychology: 1. Understand what real events might be imprinted in humanity's genetic memory (e.g., dreams of UFOs and abductions). 2. Separate manifestations of the collective unconscious from real, independent phenomena that resemble them. 3. Study changes in witness perception influenced by the UFO phenomenon. 4. Develop new methods for psychological measurement of UFO impact on humans.

Ufological Psychology and Analytical Psychology of C. G. Jung

Carl Gustav Jung (1875-1961), a prominent Swiss psychiatrist and psychologist, is credited with influencing this field. His book "Memories, Dreams, Reflections" is cited. The study of UFOs' impact on the psyche of contactees, analysis of UFO-related dreams, and the integration of UFOs into culture are key aspects. The influence of UFOs on societal psychology and individual worldview is also examined.

Contactees

The study of contact situations and the impact of UFOs on human psyche is crucial. Psychological tests and rehabilitation methods for contactees are planned. The term "contactee" is discussed, distinguishing it from "contactors" (mechanical devices). Contactees are individuals who establish contact with unknown civilizations (UFOs, Higher Mind) or astral entities, which may negatively affect their psychological and physical health. Contact can be telepathic, through altered states of consciousness, or direct visual-telepathic communication.

Mystical Experience

Mystical experience, mystical personality, and mystical переживания (experiences) are central terms. In transpersonal psychology, UFO contacts are viewed as mystical experiences. Mystical experience is described as a profound transformation of the ego, leading to personality changes. It involves a sense of merging with the entire world, transcending time, space, life, and death, and observing oneself from the outside. These experiences are often difficult to describe in conventional terms and are associated with "mystical personalities" who perceive life as more diverse and multi-polar.

Mystical Experiences

Mystical experiences are supernatural, paranormal visions (archetypes) that arise spontaneously or consciously, often induced by meditation or altered states of consciousness. They are typically experienced by "mystical personalities."

Perception of UFOs by Witnesses

Human vision is adapted for close-range objects, leading to errors in estimating size, distance, speed, and altitude of distant objects like UFOs. Determining the distance to a UFO is unreliable beyond 75 meters, and even less so if observed briefly. Witnesses tend to project familiar distances onto UFOs. Several methods for estimating distance are discussed, including perspective (for ground-based objects), triangulation, and parallax. However, these methods have limitations when applied to UFOs.

Factors like atmospheric scattering can make objects appear lighter and bluer, but this is not always useful for estimation. Overlapping objects, shadows, and light sources can also distort perception. If a witness knows the object's true size, they might estimate distance, speed, and altitude within an order of magnitude, but this is rare for unfamiliar UFOs. Assumptions about an object's size can significantly distort the perception of all other factors.

Changes in brightness or size can be misinterpreted as movement (approaching or receding). Bright objects at night appear closer than they are. Illusions can also arise from observing multiple lights. The article notes that witnesses often give vastly different descriptions of the same phenomenon, suggesting that the cause lies in human psychology rather than the object itself.

Examples are given of contradictory sightings, such as a 1978 incident in Crimea where observers described a UFO as a fiery disk, a red star, a silver elongated body, an egg-shaped object, or a dark object, with varying numbers and colors of lights. Another 1982 incident in Crimea involved over 30 observers seeing a luminous object with diverse descriptions of its shape (sphere, cylinder, cigar, cone, triangle) and phenomena (four beams, a tail, a trail).

A notable case from May 15, 1981, in Leningrad, initially identified as a satellite launch, involved over a hundred witnesses providing highly varied descriptions of the object's appearance (cone, trapezoid, oval, sphere, star).

Witnesses are often caught off guard, unprepared, and emotional, observing the object for only a few minutes or seconds, which hinders objective reporting. It's observed that some people see UFOs clearly while others, despite good eyesight, see nothing, even when looking in the same direction.

In a 1964 incident near Crimea, passengers on a boat saw a luminous disk, but some did not see it despite wanting to. Another case near Vinnitsa involved a bright yellow disk, clearly seen by three out of five witnesses, with others having vague or no sightings.

These discrepancies make reconstructing the true picture of events difficult, necessitating caution when interpreting individual accounts. Objective characteristics can only be obtained through the convergence of multiple independent witness accounts or photographic evidence.

Distance estimation is also prone to errors. Triangulation, using azimuths from multiple observation points, can reveal significant discrepancies between perceived and actual distances. For example, witnesses in the 1997 Ladoga incident underestimated the distance to a UFO by a large margin.

Conversely, small objects can be mistaken for large UFOs. Errors in estimating any factor (size, distance, altitude, speed) can lead to incorrect conclusions about all others. Perceived changes in brightness or size can be mistaken for movement. Bright objects at night appear closer. Multiple lights can be perceived as a single object.

Summary of Ufological Psychology

Ufological psychology is presented as a new field studying the psychological and psychophysical impact of UFOs on humans. Its primary focus is on:
1. The influence of UFOs on mental processes (sensation, perception, memory, imagination, thinking, will, emotions).
2. The influence of UFOs on consciousness and the unconscious.
3. The study of mystical experience and its connection to contacteeism.
4. Contacteeism itself is the central object of study, including possible psychological and psychophysical changes, mental disorders, and psychological trauma resulting from contacts.
5. Post-contact rehabilitation, including the development of new methods and tests for research and rehabilitation of contactees.

Literature

A list of references is provided, including works on the perception of anomalous phenomena, altered states of consciousness, the philosophy of psychology, and Jung's writings, along with online resources.

On Contacteeism

This section clarifies the term "contacteeism," which involves not only contacts with UFOs but also with various astral entities. It defines contactees as individuals who establish contact with unknown civilizations (UFOs, Higher Mind) or astral entities that may negatively impact their psychological and physical health. Contact can be established through telepathic or other non-visual means, or through altered states of consciousness like hypnosis and channeling. The term "contactee" is distinguished from "contactor," which refers to a mechanical device. The article cites researchers like Vadim Chernobrov and V. G. Azhazha on the nature of contact and contactees.

Stanislav Grof is mentioned as a founder of transpersonal psychology who defines contacteeism as a phenomenon where an individual acts as a mediator for messages from an external source, often through trance, automatic writing, or telepathic communication. Such experiences can be intense and intrusive, potentially inflating the "ego" of the contactee. Ufologist G. S. Belimov suggests that initiatives for contact often come from "Other Mind" or other intelligent substances, and the level of contact depends on the contactee's intellect.

Contactees are categorized into "remote" (telepathic or non-visual contact) and "direct" (visual-telepathic communication). "Abduction" is defined as the non-consensual taking of people aboard UFOs. The article notes the proliferation of classifications for encounters with extraterrestrial civilizations and proposes a system of ten types of contacts, six explicit and four implicit.

Recurring Themes and Editorial Stance

The recurring themes revolve around the psychological impact of UFO phenomena, the reliability and interpretation of witness testimony, and the theoretical frameworks used to understand these events. The editorial stance appears to be one of critical inquiry, acknowledging the existence of unexplained phenomena while scrutinizing hypotheses and emphasizing the need for scientific rigor and psychological analysis. There is a clear emphasis on the subjective nature of perception and the potential for psychological factors to influence or even create UFO experiences, as explored through the lens of ufological psychology and Jungian archetypes. The publication advocates for a comprehensive, integrated approach to ufology as a legitimate field of scientific study.

This issue of the magazine, identified by the number 21, delves deeply into the phenomenon of Unidentified Flying Objects (UFOs) and the nature of contact with extraterrestrial civilizations (ETCs). The cover prominently features the headline "Характер контакта с внеземным разумом" (The Nature of Contact with Extraterrestrial Intelligence), suggesting a focus on the characteristics and implications of such encounters. The content appears to be primarily in Russian, as indicated by the OCR text.

Types of Contact with Extraterrestrial Civilizations

The magazine meticulously categorizes different forms of interaction between humans and ETCs, providing a structured framework for understanding these complex events.

Classification of Contact Types:

• Contact I (First Kind): Observation of a UFO at a distance of 200-300 meters. Objects at higher altitudes (over 1 km) are not classified as Type I.
• Contact II (Second Kind): Landing of a UFO, or its low hovering over the ground, with representatives of an extraterrestrial civilization emerging from it. These contacts are described as rare.
• Contact III (Third Kind): Psychophysical influence exerted by ETCs on nature and technology. This typically involves temporary paralysis of motor functions in humans and animals, and alterations in human psyche. While usually without severe consequences, some cases can affect brain function.
• Contact IV (Fourth Kind): Telepathic communication with ETC representatives when they are not visually present.
• Contact V (Fifth Kind): Abduction, or the taking of people aboard a UFO, usually without their consent and often without the use of force.
• Contact VI (Sixth Kind): Sexual contact, attributed to G. S. Belimov.
• Contact VII (Seventh Kind): The death of a human due to an ETC representative, as noted by A. B. Petukhov.

Color-Coded Contact Classifications:

• "Red Contact": Official or semi-official meetings between government services and ETCs, conducted in utmost secrecy.
• "Yellow Contact": Sexual relations with ETCs, a type popularized in the "yellow press."
• "Green Contact": Cohabitation with an ETC colony or representatives off-Earth for an extended period. This also includes the enslavement of humans by ETCs for free (or paid) labor.
• "White Contact": Paleocontacts, referring to interactions between the human race and ETCs in ancient history.

Hypothesis on UFOs and Consciousness Development

In the mid-1970s, Jacques Vallée proposed a hypothesis suggesting that periodic waves of UFO reports and "contacts" with "flying saucer" pilots (UFOnauts) represent a form of control system by ETCs. This system, according to Vallée, stimulates the development of complex, global-planetary consciousness in humans. In his work "The Invisible College," Vallée emphasized that the primary goal of UFO appearances in Earth's atmosphere is to "shift the structure of our mythological consciousness, reorienting human cognitive abilities towards the development of new forms of cosmic behavior."

Case Studies and Analysis of Contact Experiences

The magazine presents several detailed accounts and analyses of UFO encounters and contact experiences, particularly focusing on the period from the late 1960s to the 1970s.

The Betty and Barney Hill Abduction:

A significant portion of the issue is dedicated to the widely publicized "abduction" of Betty and Barney Hill in 1961. The case, masterfully recounted by John Fuller, is based on hypnotic regression sessions conducted by Boston psychotherapist Dr. B. Simon. These sessions revealed that the couple lost consciousness for approximately two hours during their drive on a deserted highway in New Hampshire. Under hypnosis, Betty Hill provided detailed accounts of their alleged medical examination aboard the UFO and a conversation with the ship's commander, who even drew a star map of the region from which the UFOnauts originated. While Dr. Simon acknowledged the physical details, he concluded that much of the material resembled dreams. John Fuller noted that the Hills did not seek fame and kept the event private for years. Betty Hill later experienced vivid, holographic dreams for five consecutive nights, which she recorded in her diary, and the hypnotic sessions are seen as a more detailed exploration of these dreams.

Humanoid Encounters and Classification:

In the late 1960s and 1970s, American ufologists focused heavily on humanoids. J. Allen Hynek postulated that cases involving humanoids might hold the key to understanding the phenomenon. American physicist D. McCampbell, after analyzing about 1,000 reported UFO sightings and humanoid encounters, proposed classifying humanoids into three types: dwarfs (up to 1.2m), those similar to humans (up to 2m), and giants (from 2 to 3m). The striking similarity of medium-sized humanoids to humans was noted, with some UFOnauts lacking helmets, suggesting a similar atmospheric composition or environmental conditions.

Psychological Impact of Contact:

American psychologists by the late 1970s believed that encounters with humanoids deeply affect human consciousness and subconsciousness, often accompanied by powerful emotional and psychological shocks. Psychologist L. Lawson's 1977 work highlighted the similarities between the subjective experiences of contactees and those who have undergone near-death experiences. Lawson identified 10 stages of transformation of consciousness, involving vivid lights, tunnel experiences, geometric shapes, and eventually, active participation in the imagined scenario. The contactee's vision becomes panoramic, with scenes from their past or future life displayed.

Direct UFO Influence on People:

The magazine details three types of direct influence:

1. Temporary Paralysis of Motor System: UFOs flying or hovering over people or animals can cause temporary paralysis, usually subsiding after the UFO departs. Lingering effects can include fear of the dark, nightmares, and headaches.
2. Spatial Barrier: On March 15, 1975, Lieutenant Vladimir Paltsev encountered an elliptical, transparent object. As it approached, he felt as if struck by a dense wall of air and lost consciousness. Upon waking, he was unable to move forward, trapped by an invisible barrier.
3. Complete or Partial Memory Block: Following contact, memory can be severely impaired. The case of Frank Fonta is cited, where he disappeared from his car and reappeared a week later with no memory of the intervening time, only recalling a conversation with intelligent beings who feared their knowledge being misused.

"Red Contact" and "Yellow Contact":

"Red Contact" is defined as a secret meeting between government officials and ETCs. "Yellow Contact" refers to sexual encounters with ETCs, often sensationalized in the media.

"Green Contact" and "White Contact":

"Green Contact" involves living with ETCs off-Earth, potentially including servitude. "White Contact" refers to paleocontacts, or interactions with ETCs in ancient times.

Consequences of UFO Contact

Changes in the Contactee's Mental Stereotype:

After contact, individuals may develop unusual abilities and a heightened level of psychophysical perception.

Spontaneous Manifestation of Unusual Abilities:

An example is given of Major M. V., who, after a UFO encounter, made a significant scientific discovery related to defense capabilities, despite not having previously shown such aptitude.

How Contactees Receive Information:

Information is primarily received telepathically, through an inner voice, external sound, or a perceived thought. The unusual nature of the information often distinguishes it from regular internal dialogue. Specialists can receive professional answers to complex questions, even in fields unknown to the contactee. Contactees often describe this as simply "knowing."

Pandemotoric Writing and Symbolic Communication:

Pandemotoric writing involves automatic transcription of information received in an altered state of consciousness. Contactees also report receiving information through symbols and "pictures" seen with inner vision or within consciousness, even when eyes are open. These symbols, even when received in different locations, often show remarkable similarity.

Zener Card Experiments:

Field experiments using Zener cards demonstrated that contactees, sometimes with the assistance of their "mentors," could achieve near-perfect accuracy in identifying symbols, suggesting a form of telepathic communication or guidance.

Psychological Profile of a Contactee:

It is advised to approach individuals claiming to be contactees with caution, considering their psychological characteristics. Their worldview, family background, and mental health are important factors. Contact can begin at a young age, and some contactees may believe they were extraterrestrials in past lives. Regressive hypnosis, while useful for research, can be psychologically traumatic. Some contactees may develop a messianic complex or a belief in their extraterrestrial origin, which can be seen as a "contactee syndrome."

Impact of Contact on Life and Society:

Contact can have positive or negative effects, influencing the individual's life and potentially society as a whole. The outcome depends heavily on how the contactee processes and integrates the experience. The process of becoming a contactee involves stages of reflection, seeking answers, and ultimately, a transformation of consciousness and life views. This transformation can lead to new abilities, creative breakthroughs, and a broader perspective. However, it can also lead to difficulties in relationships, as the contactee's evolving views may clash with those of their social circle. The magazine notes that the choice of who becomes a contactee is often not their own, but determined by the technical and psychophysiological capabilities of both parties involved.

Recurring Themes and Editorial Stance

The magazine consistently explores the multifaceted nature of UFO phenomena and extraterrestrial contact. It adopts a serious, analytical approach, categorizing experiences, presenting case studies, and examining the psychological and societal implications. The editorial stance appears to be one of open inquiry, seeking to understand the phenomenon through classification, empirical evidence (where available), and theoretical hypotheses, such as Vallée's concept of consciousness development. The recurring theme is the profound and often transformative impact of these encounters on individuals and potentially on humanity's future understanding of its place in the cosmos. The magazine emphasizes the importance of understanding the psychological landscape of contactees and the complex interplay between human consciousness and potential extraterrestrial intelligence.

This issue of the magazine "UFO" (Volume 1, Issue 3, 1991) explores the complex phenomenon of contacteeism, examining its psychological, social, and spiritual dimensions. The publication critically analyzes the claims of individuals who report contact with extraterrestrial beings, contrasting their experiences with psychological conditions like hallucinations and pseudohallucinations.

The Psychology of Contacteeism

The magazine begins by discussing the potential psychological shifts experienced by contactees, noting a possible detachment from worldly concerns and a change in their perception of cultural values. It highlights the risk of personality disintegration if a contactee blindly follows the advice of their supposed extraterrestrial mentors, leading to a loss of independence and critical thinking. The text warns of the danger of developing a "slave consciousness" where individuals become fearful of punishment for disobedience.

It is noted that many contactees, often religiously inclined, speak of their "high destiny" and "mission," frequently starting their narratives with phrases like "I was told..." or "Information came to me..." without questioning the source. Some contactees create an aura of mystery around themselves, presenting themselves as teachers and gathering a following.

The issue emphasizes the importance of distinguishing between genuine contact experiences and potential disinformation or self-deception. It suggests that disinformation from the "other side" might serve as a test for the contactee, revealing their psychological traits, strengths, and weaknesses. While some individuals may use these experiences for self-improvement, others might become disillusioned and cease contact.

Contacteeism and Religion

A significant portion of the magazine is dedicated to the intersection of contacteeism and religion. It questions whether UFO contactees are inherently religious, referencing various authors. Matvey Gennadyevich Varlamov is quoted as stating that religious individuals rarely see UFOs, suggesting that their faith acts as a shield against perceived demonic influences. Conversely, those who are curious and stray from religious paths are more likely to encounter anomalous phenomena.

The article discusses how some contactees promote "new theories" in the field of anomalous phenomena, often involving doctors, psychologists, and engineers who delve into parapsychological issues. Religious beliefs of contactees are linked to UFO myths and fears of ecological catastrophe. Valentin Lavrova, author of the "Keys to the Mysteries of Life" series, is highlighted for her "Cosmic Code of Honor" and her concept of humanity transitioning to a "Sixth Civilization" through cellular transmutation, requiring a shift to "cosmic nutrition."

Foreign Literature on UFOs

The magazine also touches upon foreign literature, referencing Killy John's book "UFO Operation Trojan Horse," which suggests that prophets of all religions might have been contactees. An account from Germas, brother of the Roman bishop Pius, describes encounters with a giant, whale-like creature and beings in white masks, some of whom could transform.

Pseudohallucinations and Contacteeism

A substantial part of the issue is dedicated to a detailed comparison between pseudohallucinations (visual and auditory) and contacteeism, drawing heavily on the work of V. Kh. Kandinsky. Pseudohallucinations are described as perceptions that occur within or outside the body but are not perceived as real. The text outlines numerous characteristics of visual and auditory pseudohallucinations, such as their episodic nature, lack of logical connection between images, and subjective rather than objective reality.

In contrast, contacteeism is presented with its own set of characteristics, including the belief in belonging to multiple worlds, feelings of danger, consistent details across different contactees' accounts, the presence of "humanoids," telepathic communication, and medical examinations by aliens. Abductions are often reported to lead to personality changes and spiritual development. The magazine stresses that these characteristics clearly differentiate contacteeism from hallucinations and pseudohallucinations.

Criteria for Contact with a Higher Mind

The magazine proposes criteria for identifying possible contact with a "Higher Mind," focusing on psychological and psychiatric indicators. These include talking to oneself, unjustified changes in attitude towards others, aggression or excessive devotion to a new idea or teacher, unusual speech patterns (neologisms), strange movements, social withdrawal, mood swings, and physical changes like pupil dilation. It also mentions the emergence of unusual abilities like clairvoyance or prophecy after contact.

Psychological Specifics of Contacts

Contacts are often described as occurring via telepathy, with occasional use of words or images. The magazine notes that the beliefs of supposed extraterrestrials often conflict with traditional religious views, and sometimes encounters involve apparitions resembling religious figures. It points out that aliens often lie without explanation and that witnesses may report a sudden disappearance of ambient sounds during UFO encounters.

The descriptions of alien spacecraft are noted for their contradictions, with some suggesting advanced anti-gravity capabilities while others describe them emitting flame streams like rocket exhausts. The issue also mentions theories attributing UFO crashes to adverse weather conditions in the late 1940s.

Critique of Contacteeism

The publication critically examines the field of contacteeism and its researchers, suggesting that the phenomenon is not yet fully proven and that some researchers may lack proper psychological or psychiatric training. The work of Bud Hopkins is specifically critiqued for his alleged obsession with his ideas and his use of leading questions during hypnotic sessions. The article highlights instances where witnesses who were central to Hopkins' research later recanted their testimonies.

An experiment conducted by Professor Elvin Lawson in 1977 is presented, where volunteers who had little prior interest in UFOs were asked to imagine abduction scenarios. Their detailed accounts closely matched those of alleged abduction victims, leading Lawson to conclude that these were manifestations of subconscious fantasies, aligning with Carl Jung's theories of archetypes.

The magazine suggests that for many, extraterrestrials represent a last hope in a world facing collapse, particularly in the context of the nuclear threat of the 1950s. It notes that stories of abductions and experiments on humans gained more credibility starting in the 1960s, with the case of Betty and Barney Hill being a prominent example.

Recurring Themes and Editorial Stance

Throughout the issue, a critical and analytical stance is maintained towards contacteeism. The magazine emphasizes the need for rigorous scientific investigation while acknowledging the prevalence and intriguing nature of these experiences. It consistently seeks to differentiate between genuine phenomena and psychological factors like imagination, suggestion, and deception. The recurring theme is the importance of critical thinking and careful analysis when evaluating claims of contact with non-human intelligence, urging readers to question sources and consider alternative explanations. The magazine appears to advocate for a cautious approach, recognizing the subjective nature of many reported experiences and the potential for misinterpretation or fabrication.

This issue of "Anomaliya" (Anomaly) delves into the famous Betty and Barney Hill UFO encounter and abduction case, exploring the details of their experience, the subsequent investigations, and psychological interpretations.

The Hill Encounter

The article begins by recounting the initial UFO sighting by Barney and Betty Hill on a road trip. While driving through an извилистой (winding) mountain pass, they observed a large object with red lights. Barney stopped the car, and upon closer inspection with binoculars, saw illuminated windows and figures resembling humans. He then inexplicably walked towards the object, ignoring Betty's calls to return to the car. Frightened, he rushed back and accelerated away. The object disappeared from Betty's view, but Barney was convinced it was following them. They later heard a "beep-beep" signal from the car's trunk and found themselves driving towards Ashland, having lost two hours of time.

Upon returning home, Betty shared the experience with her sister, who suggested testing for magnetic anomalies. The next day, approximately fifteen dollar-sized, shiny discs were found scattered on the car's trunk. When a compass was brought near them, its needle spun wildly.

The Hills reported the incident to the Air Force base, and Major Henderson interviewed them, submitting an official report to the "Blue Book" group. Betty also wrote to Major Kehoe, describing the sighting and her subsequent disturbing dreams. Astronomer Walter Webb of the Boston Hayden Planetarium met with the Hills and sent a detailed report to NICAP.

Weeks later, Betty, seeing a car stopped by the roadside with people around, urged Barney not to stop. The couple's health began to decline. Betty described recurring dreams of being taken aboard a strange craft by pilots who conducted a full medical examination, assuring them they would forget the experience.

In late November 1961, James McDonald, interested in verifying such reports, met the Hills. He suggested hypnosis, but the lack of a qualified specialist prevented this at the time.

Hypnosis and Medical Examination

Barney's health continued to worsen, leading to his hospitalization in 1963. Dr. Stephens suggested psychological factors were at play and recommended Dr. B. Simon, a Boston psychiatrist. Dr. Simon took over the case, and hypnosis sessions began in February 1964, with recordings made. These sessions revealed that after the "beep-beep" signal, the Hills had driven off the road, with Barney preparing for a potential confrontation.

During hypnosis, Barney described being taken aboard a craft and subjected to a physical examination. He felt hands touching him, his back being examined, and a needle-like object inserted into his navel, causing him to cry out. A figure then waved a hand, and the pain vanished. He was told it was a pregnancy test.

Betty also underwent a separate examination. She was placed on an "operating table" and felt calm during the examination. Her skin, ears, and throat were examined. She was then subjected to a test involving a large needle in her navel, causing her to scream, but the pain was removed by a "humanoid" figure. She was informed it was a pregnancy test. When Betty asked for a memento, the "chief" offered her a book with unfamiliar symbols. The symbols were described as complex, with many dots and lines, appearing to move upwards.

An incident occurred when a "doctor" attempted to pull out Betty's teeth with his hand. Barney's account mentioned a removable dental prosthesis, suggesting a possible reason for the examination. The article humorously notes this, quoting a hypothetical report from "planet X" scientists about human teeth.

Betty recounted a conversation with the "chief" where she asked about his origin, knowing he was not from Earth. He inquired about her knowledge of the universe, and when she admitted ignorance, he expressed a desire for her to know more. He then revealed a star map, asking if she had seen similar maps. The map was oblong, with points of varying sizes and lines connecting them, some leading to larger circles. The "chief" explained the lines as "commercial routes" and others as destinations. Dotted lines indicated expeditions. When asked about his origin, he responded with a question about where Earth was on the map, stating he could not explain if she didn't know.

Before leaving the craft, the "chief" took back the book from Betty, stating that while she might remember, it was better if she forgot, as recalling the event might cause her pain, especially since Barney might not remember.

Post-Encounter and Investigation

Barney initially struggled to believe his own account, questioning if it was a hallucination. Dr. Simon discussed the hypnotic regression with the Hills, with Barney expressing disbelief and wonder at the experience. He admitted that if he weren't afraid of seeming ridiculous, he would say it all happened.

In April 1964, the Hills listened to the recordings, helping to reconstruct the events. The lost time remained unexplained. In 1967, they underwent a second hypnosis session with A. Hynek and J. Fuller present, who asked questions during the experience. Hynek noted Barney's increasing agitation as he described the abduction.

It was established that only the "chief" spoke English. Hynek inquired about the sounds made by the other beings. Betty described them as "words, like sounds of words," but not English. She understood them as if learning French, where one hears a foreign word and thinks of its English equivalent. Barney could not identify the sounds, describing them as "O, O, O."

The Star Map and Zeta Reticuli

During the hypnosis sessions, Betty drew a map that initially defied explanation. In 1966, amateur astronomer Marjorie Fish became interested in the map, seeking to determine if the celestial bodies depicted corresponded to actual star formations. She met with Betty in 1969 and described the map as three-dimensional, with stars having color and radiance, made of a thin material, and lacking a coordinate grid.

Fish hypothesized that the map represented the sky as seen from the aliens' home planet. Her extensive work led to the identification of two large stars connected by numerous lines as Zeta 1 and Zeta 2 of the Reticuli constellation. This constellation is small and not particularly notable astronomically, visible only from the Southern Hemisphere.

Among the stars connected to the base of the map (with larger stars indicated), Tau Ceti was noted, often mentioned in discussions about seeking "intelligent life."

The article presents Betty's 1964 map and Fish's corresponding star chart. Zeta 1 and Zeta 2 of Reticuli are located 37 light-years from the Sun and 0.05 light-years apart (approximately 18 billion kilometers). If Fish's interpretation is correct, it implies that our solar system is easily accessible, as Betty's map shows a direct line connecting it to the departure point.

Betty identified nine stars on her map, and three previously unknown stars were cataloged in 1969, suggesting that knowledge of them before 1961 would have required extraterrestrial visitors. Professor Walter Mitchell of Ohio State University validated Fish's interpretation, stating that the astronomy reflected in the map was impressive. Computer analysis of star positions confirmed Fish's map.

The article also touches upon the hypothesis that aliens come from planets with gravitational fields similar to Earth's, explaining their seemingly effortless movement.

Psychological Interpretations and False Memory

The article discusses the phenomenon of "false memory," particularly in the context of hypnosis. It is argued that hypnosis can enhance a person's confidence in their memories but not necessarily their accuracy. Numerous experiments have shown that under hypnosis, witnesses can provide inaccurate details about events, even when the hypnotist tries to avoid leading questions. This is attributed to the hypnotic state inducing a strong desire to please the hypnotist.

False memories can be particularly dangerous in police investigations, leading to wrongful convictions. Specialists acknowledge that hypnosis can create convincing false memories of events that never occurred.

However, the article also states that not everything reported by "false memory" victims is untrue.

Regarding the star map, the article questions the meaning of "constellation" and "fourth brightest star." It explains astronomical terms like "stellar magnitude" and the Greek letter designations for star brightness. It suggests that if the aliens knew our constellations, they would use proper astronomical terms. The article posits that the "false memory" phenomenon might have led Betty to recall familiar terms like "constellation" and "star," possibly compensating for her distress by feeling "chosen."

The article notes that many contactees are lonely or dissatisfied individuals seeking attention and recognition. Some eventually believe their own fabricated stories.

Contacteeism: A Psychologist's View

The author, a psychologist, expresses their opinion on contacteeism, acknowledging its complexity and psychological/psychophysical nature. They believe it's a real phenomenon, not mere hallucinations, and that contactees are genuinely interacting with something, whether aliens, super-beings, or a Higher Mind. This experience can lead to spiritual crises and psychological distress, viewed as a psycho-spiritual problem.

While some explanations attribute these observations to atmospheric anomalies or electrical discharges, psychologist M. A. Persinger proposes that tectonic pressures amplified by electromagnetic charges can interact with human brain fields to create UFO images. Stimulation of brain parts like the hippocampus could trigger vivid, reality-like images.

Elvin H. Lawson's study compared hypnotized "abduction" victims with students who were "imaginary abductees" through suggestion. Lawson found that individuals with no prior experience could describe visions and events identical to those of "real" contactees, suggesting a common "contact sequence" in the brain's response to various stimuli.

The article outlines a 12-stage "contact sequence" observed in UFO encounters, including bright lights, humming sounds, out-of-body experiences, passing through a tunnel, meeting a being, telepathic communication, a rapid review of life events, a "medical" examination, receiving a "message" or task, returning to normal surroundings, and a personality change.

Hypotheses for Abductions and Safety Precautions

The article lists numerous hypotheses for UFO abductions, ranging from research on humans and creating hybrid races to genetic experiments, long-term observation, and warnings of future catastrophes. It also considers the possibility of it being a fantasy, a sophisticated hoax, or a result of psychological disorders like paranoia or hallucinations.

Safety precautions for potential UFO encounters are provided, including maintaining distance, avoiding direct contact, reporting incidents to the police, not making threatening gestures, and not using weapons. If a conscious contact is attempted, psychological and medical preparation is advised, along with monitoring one's health. Avoiding visible beams from UFOs, especially green ones, is also recommended. The article suggests remaining calm and not being overwhelmed by negative emotions, noting that humanoids may not conform to earthly appearances and could be materialized bio-robots.

Finally, the article emphasizes the need for multidisciplinary study of contacteeism, involving psychologists, psychiatrists, and social workers, and the formation of self-help groups. It acknowledges the contributions of several individuals who supported this research.

Recurring Themes and Editorial Stance

The recurring themes in this issue are UFO sightings, alien abductions, the role of hypnosis in uncovering these experiences, the psychological impact on witnesses, and the scientific and pseudoscientific investigations into these phenomena. The article presents a balanced perspective, acknowledging the claims of contactees while also exploring psychological explanations and the potential for false memories. The editorial stance appears to be one of open inquiry, presenting various hypotheses and research findings without definitively concluding on the nature of the phenomena, but leaning towards the complexity of the human mind and its potential role in these experiences.

This issue of 'AVT' features an article titled "What is Cosmic Thinking?" by L.V. Shaposhnikova. The magazine appears to be a publication focused on exploring concepts beyond conventional scientific understanding, including UFOs and other phenomena, as indicated by the call for reader stories via email.

What is Cosmic Thinking?

The article by L.V. Shaposhnikova delves into the nature of "cosmic thinking" (космическое мышление), presenting it as a new paradigm of knowledge that integrates scientific and extrascientific (metascientific) approaches. The author begins by outlining the historical development of human cognition, distinguishing between scientific and extrascientific paths. Scientific cognition is characterized by empiricism and experimentation, while extrascientific cognition, which has existed for millennia, relies on intuition, inner experience, and spiritual insights, operating in a broader "spiritual space."

Shaposhnikova argues that while science has often dismissed extrascientific methods as esotericism, occultism, or mysticism, a more accurate term for this broader approach could be "metascience." This metascientific mode of cognition is deeply intertwined with a "cosmic" perspective, echoing the ancient mythological and religious consciousness that connected humanity to the Cosmos.

The author contrasts the limitations of purely empirical science with the holistic insights offered by metascience. She notes that while science is bound by experiment, metascience draws information from the "spiritual world" and "other states of matter and dimensions," often providing insights that precede scientific discovery. This information, she suggests, has historically been preserved in Eastern traditions and later influenced Western thought.

Historical and Cultural Peculiarities of New Cosmic Thinking

The article traces the evolution of human consciousness through three main historical types of thinking: mythological, religious, and scientific. Mythological consciousness, the most ancient, is characterized by its holistic, symbolic, and often cosmic worldview, with its origins being a mystery. Religious consciousness emerged from this, introducing a more defined separation between the divine and the human. Scientific consciousness, particularly in the West, developed later, often characterized by a mechanistic and materialistic approach, sometimes at odds with spiritual or cosmic concepts.

Shaposhnikova critiques the separation of scientific and extrascientific knowledge, viewing it as detrimental to a complete understanding of reality. She highlights the "Spiritual Revolution" in Russia at the end of the 19th and beginning of the 20th centuries, coinciding with the "Silver Age" of Russian culture and philosophy, as a pivotal moment. This period saw the emergence of thinkers who sought to synthesize scientific and metascientific approaches.

Key figures like V.S. Solovyov, P.A. Florensky, S.N. Bulgakov, N.A. Berdyaev, and I.A. Ilyin are mentioned for their contributions to this new worldview. Their work, often described as original and distinct from Western philosophical schools, focused on the human spirit, its evolutionary destiny, and its connection to the Higher Cosmos.

The article discusses how scientific discoveries in the 20th century, particularly in physics, began to reveal phenomena that challenged purely materialistic explanations, such as the divisibility of the atom and the influence of subtle energies. This led to a re-evaluation of scientific methods and an openness to "metascientific" information.

Scientists like V.I. Vernadsky (with his concept of the noosphere), K.E. Tsiolkovsky, A.L. Chizhevsky, P. Teilhard de Chardin, and Albert Einstein are presented as pioneers who integrated scientific rigor with broader, cosmic perspectives. Chizhevsky's work on the influence of solar activity on human life and society, for example, is cited as an example of bridging natural and humanitarian sciences.

The article also touches upon the contributions of mathematicians like N.I. Lobachevsky and physicists like Hermann Minkowski, whose work on non-Euclidean geometry and spacetime paved the way for understanding dimensions beyond the purely physical. P.A. Florensky's analysis of Dante's "Divine Comedy" is presented as an example of how spiritual texts could offer insights into the structure of the universe and the nature of space.

Shaposhnikova emphasizes that the new cosmic thinking is not merely a branch of scientific thought but a fundamental shift in global consciousness, a process that began in Russia and has the potential for globalization. This new system of cognition requires new methodologies and a holistic approach to understanding the universe, recognizing the interconnectedness of macrocosm and microcosm, and the influence of higher states of matter and energy on human and terrestrial processes.

The author concludes by noting that the formation of this new cosmic thinking is a long-term process, potentially spanning centuries, and its speed depends on the level of human consciousness. The article lists six key ideas that have emerged in the sphere of cosmic thinking by the early 20th century, including the need for new systems of cognition, a broader understanding of the Cosmos, a holistic approach, the interconnectedness of human and cosmic processes, the causal influence of higher states of matter, and the unity of macro- and microcosm.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the nature of knowledge, the limitations of purely scientific paradigms, and the emergence of a new, integrated worldview termed "cosmic thinking." The editorial stance appears to be in favor of exploring and integrating extrascientific, spiritual, and cosmic perspectives alongside scientific inquiry, suggesting that a more complete understanding of reality lies in their synthesis. The publication seems to advocate for a broader, more holistic approach to understanding the universe and humanity's place within it.

This document, comprising pages 61-70 of a Russian-language publication, focuses on the philosophy of Living Ethics (Zhivaia Etika) and its implications for understanding cosmic evolution and human consciousness. The content explores the concept of mystical thinking as a new paradigm for knowledge acquisition and personal transformation.

Core Concepts of Living Ethics

The text outlines several key tenets of Living Ethics:

• The Human as Part of the Cosmos: Humans are integral components of the cosmos, carrying the cosmos within their inner world and possessing the energy of the spirit to influence cosmic evolution.
• Spirit and Matter: Living Ethics posits a fundamental duality of spirit and matter, which are seen as interconnected and interdependent aspects of a single energetic system. The spirit is described as a high-vibrational, subtle energy that spiritualizes matter, leading to its refinement and evolution.
• Cosmic Evolution: The philosophy emphasizes a grand cosmic evolutionary process driven by the interaction of energies. Humanity's role is crucial, and the evolution of worlds depends on the spiritual and moral level of their inhabitants.
• The Heart as a Center: The heart is identified as the center of human consciousness and the point of connection between the spiritual and material realms, the inner and outer worlds, and the celestial and earthly.
• New System of Knowledge: Living Ethics proposes a new system of cognition that synthesizes scientific and meta-scientific methods, including intuition and direct perception, to understand the complex processes of the universe.

Mystical Thinking and Consciousness Expansion

A significant portion of the text is dedicated to the concept of mystical thinking. It is presented not merely as a theoretical framework but as a practical method for transforming consciousness and life. This new way of thinking is crucial for humanity's evolutionary advancement. The document argues that the expansion of consciousness is the primary driver of scientific discovery and understanding, enabling humans to perceive subtle energies and higher dimensions.

Duality as a Fundamental Law

The principle of duality is presented as a universal cosmic law. It underpins the understanding of reality as having both empirical (material) and supersensory (spiritual) aspects. This duality is inherent in humans, connecting them to both the external physical universe and an internal, spiritual universe accessible through intuition.

The Role of the Teacher-Student Principle

The "Teacher-Student" principle is highlighted as a vital component of cosmic evolution, originating in Eastern philosophies. In the context of Living Ethics, this principle is expanded to a universal scale, with cosmic Hierarchs influencing evolutionary processes. This chain extends from the divine to earthly teachers and students, bridging the earthly and the transcendent.

Integration with Modern Science

The document discusses how mystical thinking is becoming increasingly integrated with modern scientific paradigms. It references thinkers like J. Wheeler, D. Bohm, and F. Capra, who explore concepts such as the "participating universe," holographic cosmology, and the interconnectedness of mind and matter. These scientific perspectives are seen as aligning with the holistic and spiritual insights found in Eastern philosophies.

The Challenge of New Thinking

The emergence of Living Ethics and its associated new way of thinking is framed within a historical context of resistance to new ideas. Just as religious and scientific thinking faced opposition in earlier eras, cosmic thinking is presented as encountering similar struggles against ignorance, limited consciousness, and resistance to change.

Key Figures and Works

The text frequently references the works of Elena Ivanovna and Nikolai Konstantinovich Roerich, attributing to them the transmission of Living Ethics. Other notable figures mentioned include V.S. Solovyov, N.A. Berdyaev, Teilhard de Chardin, Francis Bacon, and contemporary scientists like J. Wheeler, D. Bohm, and F. Capra, whose ideas are seen as converging with the principles of Living Ethics.

Recurring Themes and Editorial Stance

The recurring themes are the interconnectedness of all things in the cosmos, the evolutionary journey of humanity, the transformative power of mystical thinking, and the fundamental importance of consciousness expansion and the principle of duality. The editorial stance is clearly in favor of Living Ethics, presenting it as a profound and necessary philosophy for the advancement of humanity and the understanding of the universe, offering a synthesis of ancient wisdom and modern scientific inquiry.

This issue of the magazine, identified by page number 71, focuses on the "Socio-psychological aspects of the spread of neocults in modern society." The primary author is E.K. Ageenkova, with a provided URL: http://apologet.narod.ru/. The publication appears to be a scholarly or analytical magazine, likely from the post-Soviet era, given the content's focus on the USSR and its transition.

Key Articles and Content

Socio-psychological Aspects of the Spread of Neocults in Modern Society

The article by E.K. Ageenkova begins by emphasizing the importance of studying the socio-psychological factors behind the spread of neocults, noting their activities are linked to modern social and psychological technologies. The research methods involved interaction with followers, analysis of questionnaires, and examination of literature from these movements. The author outlines several key areas of investigation:

1. Socio-psychological factors contributing to the spread of neocults in the post-Soviet space.
2. Psychological reasons that motivate people to follow neocult ideas.
3. Psychological technologies used by neocults.
4. The personality type formed within neocults.
5. Socio-psychological problems of a society divided into spheres of influence of various neocults.

1. Socio-psychological Factors Contributing to the Spread of Neocults

The author posits that a primary driver for the widespread interest in neocults was the "information hunger" experienced by Soviet citizens living behind the "iron curtain," coupled with the erosion of foundational ideologies that previously fostered national and state-oriented worldviews. Surprisingly, the article notes that the development and strengthening of the neocult movement in the former USSR occurred with the informational and financial support of the Soviet government itself.

International sources suggest that by the early 1990s, occultism had become a new religion and pseudoscience in the former USSR, leading to the flourishing of UFO cults. The American magazine "News Watch" reported that in the late 1970s, the Soviet government, through military intermediaries, collaborated with institutions promoting occultism. For instance, the "Institute of Noetic Sciens," founded by astronaut Edgar Mitchell, financed programs aimed at introducing occult ideology into the USSR.

The connection between the leadership of the "Institute of Noetic Sciens" and American cosmonautics likely facilitated the spread of the "New Age" phenomenon in the USSR and later in the Commonwealth of Independent States. Agencies related to cosmonautics and the KGB were involved. Prominent figures like cosmonaut A.A. Leonov and pilot M. Popovich (wife of cosmonaut P.R. Popovich) are mentioned as supporting popular neo-occult groups. Pavel Mukhortov, who spread vulgar occultism and caused a mystical hysteria around the "Perm zone," was also involved in space flight training. Belarusian cosmonaut G.G. Manshin, now president of the Belarusian branch of the International Academy of Information Processes and Technologies (which operates within the framework of neocultism), also underwent training. In the late 1980s, military personnel led major public organizations promoting mysticism, such as the Society of Ufologists and the Society of Traditional Medicine. Currently, the International Academy of Energy-Information Sciences (which defines modern occultism as 'energo-information science') is headed by retired GRU General F.R. Khantseveryev.

In Russia, an attempt was made to make occultism an official ideology or religion. A draft federal law "On Ensuring the Energy-Information Well-being of the Population" was considered by the State Duma's Ecology Committee.

The government policies of the early 1990s contributed to the widespread dissemination of absurd and distorted forms of occult worldview among the population, leading to the creation of neocults of both Western and Eastern origins. Many newspapers refused to publish analytical materials explaining the mechanisms or true background of "anomalous phenomena," while readily publishing the writings of individuals claiming "higher cosmic revelations." Officials patronized self-proclaimed gurus and "messengers from space."

University students skipped classes to attend lectures by representatives of unknown religious confessions. The "Znanie" (Knowledge) society was particularly active in spreading "new knowledge." Even official religious institutions became involved, with priests invited to open circles and centers, where they would give brief theology courses and baptize members. Subsequently, the leaders of these groups would claim to operate with the church's blessing, labeling any criticism as "satanic."

2. Psychological Reasons Motivating People to Follow Neocult Ideas

Relatives of individuals influenced by sects often suspect hypnotic or magical influence. However, the author suggests the reasons are simpler, stemming from basic human psychological tendencies. The article identifies several such tendencies that, if unfulfilled, can be exploited for manipulation:

1. Tendency to group: Humans are inherently social and seek belonging, acceptance, and recognition within a community. State structures often treat individuals as cogs, neglecting their personal needs. Neocults fulfill this need by fostering close-knit groups with shared interests and emotional support, providing a sense of belonging and purpose.
2. Striving for superiority: Individuals seek to enhance their social status and prove their worth. Neocults exploit this by asserting the superiority of their followers over others, often with the leader presented as a unique representative of the divine on Earth.
3. Striving for the fantastical and mysterious: Even pragmatists and atheists may believe in mysterious forces that can bring happiness. Myths and fairy tales tap into deep psychological meanings. Neocults offer encounters with the mysterious through rituals and psychotechnologies, presenting them as miracles.
4. Difficult life circumstances: Periods of hardship and grief can lead individuals to seek solace. Neocults offer a quicker path to relief from suffering than traditional institutions, especially for those lacking religious grounding.
5. Orientation towards a hero: People, especially young individuals, often orient themselves around idealized "heroes" who embody desired personal qualities. This has been used historically to shape character. In contemporary Belarus, a lack of national heroes leads youth to adopt Eastern and Western figures as ideals, often promoted by missionaries and unique individuals with fabricated biographies.
6. Existential aspect or "spiritual emptiness": Individuals, particularly young people, grapple with questions of life's meaning and purpose. When societal institutions fail to address these existential concerns, neocults offer a central theme for discussion and a seemingly ready-made answer, making it easier to join than to confront the complexities of traditional religious paths.
7. Imprinting: This biological phenomenon, where a newly hatched chick imprints on the first moving object it sees, is paralleled in neocults. Individuals, especially those with a lack of prior mystical or religious education, can become blindly devoted to leaders, accepting their interpretations of occult concepts.

3. Psychological Technologies Used in Neocults

Neocults employ effective methods that leverage natural psychological tendencies. The tendency to group is a primary driver, with organizations often structuring themselves into small groups (10-12 people) to foster informal contacts, shared goals, and mutual support. They may create a sense of external threat or "persecution" to strengthen group cohesion and foster a sense of "martyrdom." Charismatic leaders are central, and learning processes often resemble programmed instruction.

Group formation can also facilitate romantic and family relationships, as seen in the Unification Church's principle of creating married couples. While neocults can improve behavioral characteristics, they also foster extreme conformity and loss of individuality.

Neocults emphasize their exclusivity, claiming their leaders are divinely chosen and possess exceptional qualities. They assert their teachings are unique, either ancient or newly revealed, and destined to become the world's future religion. Followers are often told they will be saved after an apocalypse, while others will perish.

The desire for the fantastical and miraculous is a strong motivator for joining neocults. They offer hope for instant healing, mystical powers, and connection to higher beings. While some phenomena experienced within neocults (e.g., improved well-being, precognition, altered states of consciousness) can be explained by psychological factors like group interaction, psychotechnologies (meditation, trance, breathing techniques), suggestion, and manipulation, they are often presented as miracles.

Neocults utilize a wide range of psychotherapeutic techniques to address personal problems, offering a form of psychological well-being through group interaction and problem-solving. Ritualistic activities like singing, dancing, and collective meditation enhance group influence. The atmosphere is often characterized by joy and mutual attention.

Psychological trainings, often disguised as general self-improvement, are common. These can include improving etiquette, fostering empathy, and teaching unconditional acceptance. Interaction with the leader is crucial, with the leader serving as a role model. This interaction can induce a trance-like state of adoration, which distracts followers from their everyday problems.

Neocults also address the existential vacuum by offering a sense of purpose and higher values, promising spiritual realization and a meaningful life. This can be a powerful lure, but it may ultimately lead to a form of spiritual imprisonment.

Psychotechnologies like meditation, trance, and breathing exercises can reduce emotional distress but also serve as tools for radical manipulation of personality and behavior.

4. Personality Type Formed in Neocults

Neocult organizations tend to replicate a specific personality type, making individuals conform to the mass. Research indicates common traits across neocults, as well as specific characteristics for Western and Eastern oriented groups. For totalitarian organizations, these traits include:

1. A common idol/role model: Followers share a belief in the organization's unique psychological and moral qualities, forming a collective stereotype.
2. Conviction of exclusivity: They believe their organization is the only one offering "correct" guidance, comprising "chosen" individuals, and that the outside world is flawed.
3. Negative attitude towards the external social world: This creates fear and avoidance of outside influences, leading to selective information consumption and limited contact with non-members.
4. Belief in building an ideal society: They envision a peaceful world with a single spiritual ideology and leader, often believing their movement will replace all other religions.
5. Self-perception as pioneers: They see themselves as the first proponents of a future world religion and as role models for others, internally convinced of their superiority.
6. Prophetic drive: This often influences career choices, with followers gravitating towards fields like management, public service, education, and psychology.
7. Fanatical devotion: In totalitarian groups, followers become fanatically devoted, dedicating their lives and finances to the organization, accepting hardships and obeying orders without question.

5. Socio-psychological Problems of Society Divided by Neocult Spheres of Influence

This section is not detailed in the provided text, but it indicates a further exploration of societal issues arising from the fragmentation caused by various neocults.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the psychological and sociological mechanisms by which neocults attract and influence individuals, particularly in the post-Soviet context. The editorial stance appears critical of neocults, highlighting their manipulative tactics, the exploitation of human psychological vulnerabilities, and the potential negative consequences for individuals and society. The author emphasizes the role of societal factors, such as information scarcity and ideological vacuum, in creating fertile ground for these movements. The article aims to provide an analytical understanding of these phenomena, moving beyond simplistic notions of supernatural influence to reveal the underlying psychological and social dynamics.

This document, comprising pages 81-90, is a section of a publication focusing on "Non-traditional anomalous influences of various origins, affecting the functional integrity of the organism and human psyche." The authors are A. V. Maslennikov and M. V. Ilyin, identified as Director and Deputy Director of the Center for Holistic Research and Technologies, respectively. The content appears to be a scientific or research-oriented article, likely from a journal or specialized magazine, discussing complex phenomena beyond conventional scientific understanding.

Societal Context and New Cults (Page 81)

The first page (81) begins with a philosophical reflection on societal systems, likening them to living organisms that require stability and development through the preservation of past achievements and the introduction of the new. It then pivots to a critical observation about the current state of affairs, noting a problem not with stagnation but with the uncontrolled growth of new totalitarian cults. This growth has led to socio-psychological issues in the republic, with potential for further exacerbation. The author identifies several problems:

1. A significant portion of the population has become loyal to foreign totalitarian social structures and fanatically devoted to them.
2. This segment of the population rejects their own people's cultural heritage, national characteristics, traditions, and faith, actively promoting the ideas they have come to believe in.
3. The population is divided into spheres of influence of competing and sometimes hostile totalitarian systems. Currently, overt negativism is directed only at the traditional Orthodox Church, but the spread of neo-cults could lead to religious conflicts.
4. Modern warfare tactics have expanded beyond military conquest to include psychological methods of mass religious "zombification," making populations fanatically devoted to new "masters."

Non-traditional Anomalous Influences (Pages 82-90)

The subsequent pages (82-90) delve into the scientific and experimental aspects of "Non-traditional anomalous influences (NAI)" on the human organism and psyche.

Traditional vs. Non-traditional Influences (Page 82)

The article contrasts traditional scientific study, which focuses on clearly expressed and controllable physical, chemical, and biological factors, with the study of NAI. Traditional research is characterized by:

• Expressiveness and controllability: Factors are well-defined and measurable.
• Mechanism identification: The mechanism of action can be identified at various levels (molecular, cellular, organ, organismal), allowing for control and prediction.
• Generalizability: Responses are typically similar across individuals, with little dependence on individual characteristics.
• Reproducibility: Results are reproducible and statistically reliable.

In contrast, research into low-intensity or "ultra-weak" physical and chemical factors, and particularly NAI, reveals a different picture. Responses can differ in intensity and character, sometimes showing opposite shifts (both positive and negative deviations from control levels).

Characteristics of NAI Responses (Page 83)

Experimental results concerning NAI, including low-intensity factors like magnetic fields, microwave radiation, and chemical agents, show similar reactions. These reactions can be disproportionately strong and "inadequate" compared to the energy or concentration of the influencing factor. The key characteristics of this group of experimental results are:

• Subtlety of influence: Often uncontrollable and at the limit of measurement sensitivity, with weak dependence on the nature of the factor.
• Difficulty in determining mechanisms: Potentially multiple mechanisms are involved.
• Inability to control or predict responses: Difficult to predict the response of the biosystem.
• Disproportionate intensity: The intensity of the influence (energy, substance concentration) is not commensurate with the response, possibly due to uncounted, weak external factors (e.g., cosmogeophysical).
• Highly individual responses: The reaction of the organism (or personality) is highly individual and can vary over time.

Theoretical Models for NAI (Page 83-84)

Interpreting these patterns required developing complex theoretical models based on the openness and thermodynamic non-equilibrium of biological systems, including self-oscillatory processes. These models consider how factors influence the organization and cooperative work of biological oscillators that maintain the integrity and behavior of biosystems. The article notes that research into energy-information exchange phenomena, such as telepathy, psychokinesis, and "biofield" healing, has been intensive since the 1970s-80s, particularly in the USA and more recently in Russia. These studies investigate responses to "biofield" influences from "operator-mediums," special devices, or natural "energy flows" (e.g., geopathogenic zones).

Typical Responses to NAI (Page 84)

Typical responses observed in these experiments include:

• Subtle influence: Often difficult to register due to lack of reliable technical methods for control and measurement.
• Individual responses: Highly individual reactions of the organism and psyche.
• Disproportionate energy levels: The energy level of the influence is not commensurate with the organism's response, with strong dependence on other energy-information factors (e.g., the experimenter's state, geofactors, cosmic factors).
• Unclear mechanisms: Likely due to the strong influence of factors on the self-organization processes within biological systems.

Common Mechanisms and New Concepts (Page 84-85)

The article suggests that subthreshold influences of various natures and non-traditional energy-information factors share a common pattern of response, implying a shared mechanism distinct from traditional classical understanding. Modern concepts of energy-information exchange are based on new theoretical models of the "biofield" carrier, which are linked to wave processes in a universal medium (physical vacuum). These models encompass traditional interactions (electromagnetic, gravitational) and energy-information interactions (psychic, "biofield").

Classification of NAI Sources (Page 85-86)

Research on the bioenergetic nature of extrasensory perception suggests that the bioenergetic system (BES), including chakras and energy channels, directly reacts to wave disturbances. Changes in BES state under NAI occur without loss of integrity. The article proposes that NAI can lead to simultaneous changes in subconscious regulatory circuits, the subconscious (including emotional states), and consciousness. The unique aspect of NAI reaction is its potential to alter subconscious and physiological processes, which in turn can affect the BES. The BES has its own diurnal and seasonal rhythms, further individualizing responses to NAI. Primary shifts are likely in the cooperative work of biological oscillators, with significant changes in physiological systems only appearing after prolonged desynchronization.

Factors contributing to heightened sensitivity and reactivity to NAI include:

• Natural predisposition: Genetic factors related to the BES's "resonant" properties.
• Acquired experience: Negative psychic reactions and experiences stored in the subconscious.
• Pathological processes: Developing pathological conditions or unstable evolutionary states (e.g., menopause).

Risk factors for NAI are determined by individual characteristics and the nature of the NAI source. Possible sources are classified as:

• Localized: Limited in space or time (e.g., a "biofield" generator beam).
• Non-local: Linked to global factors or targeted influences (e.g., group emotions).

NAI sources are also categorized by their effect:

• Salutogenic: Positive, healing effects.
• Pathogenic: Negative, disease-causing effects.

Types of NAI Sources (Page 86-87)

NAI sources can be categorized by origin:

• Cosmogenic: Related to cosmic environment, planetary, and solar factors. May correlate with changes in the cosmic environment's fields or matter, or astronomical configurations.
• Geogenic: Related to geological processes, Earth's core and mantle radiation, tectonic activity, ore bodies, karst, etc. Can be regular (grid-like) or irregular (local), correlating with geophysical field gradients (magnetic, electric, gravitational, seismic) and geological features like faults, underground water flows, and ore bodies.
• Biogenic: Originating from plants, animals, or biological communities (biocenoses). May arise around specific plants, waste accumulation sites, or insect habitats.
• Technogenic: Related to technical devices, building structures, and artificial environmental organization. These factors are often not accounted for in traditional norms. They can arise from disruptions of natural "energy flows" due to technical activities like underground construction, foundation laying, or electromagnetic radiation from electronic equipment, torsion fields, or changes in Earth's magnetic field from high-current equipment.
• Anthropogenic: Influences from other people, beyond traditional verbal and non-verbal interaction. This includes "biofield" and "psychoenergetic" contact, and factors related to bioenergetic and psychoenergetic compatibility. These can be conscious or unconscious influences from individuals or groups, correlating with specific psychological attitudes or emotional states. They can also stem from waste accumulation sites or burial grounds, or indirectly from everyday objects, cultural items, or ritualistic items.
• Autochthonous: Influences originating from the object itself, representing periods of significant change (internal programs or external factors) in the organism and psyche, such as personality crises, stress, or periods of instability in biological regulation (BES), potentially correlating with electrical activity of BES and astrological data.

Combinations of NAI from different source types in a single zone are common.

Practical Goals and Research Tasks (Page 87-88)

The main practical goals of studying NAI are:

1. Developing reliable assessment and prediction technologies: For the consequences of NAI on a person (organism and psyche) over the long term, within specific activity contexts.
2. Implementing technology for risk normalization: Focusing on risk factors associated with NAI for individuals in specific activities, rather than normalizing the influences themselves.
3. Developing protection technologies: For pathogenic NAI (medical-psychological and technical means, bioprotectors) and for utilizing salutogenic NAI (therapeutic, rehabilitative applications).

To achieve these goals, experimental work and technology development must address the following tasks:

• Control of NAI in the human activity area: This includes identifying NAI zones, their characteristics, sources, and distribution over space and time. It also involves assessing the functional instability of the subject during task performance under NAI, based on changes in their physiological and psychological state.
• Control of the object of influence (the human): This involves monitoring the subject's bioenergetic system (e.g., "aura," chakras, meridians), physiological systems, and psychological state. It also includes assessing the effectiveness of task performance through testing.
• Modeling NAI in experiments: This involves using existing NAI zones for modeling in real-world settings, training "operator-mediums" to generate NAI, calibrating NAI generation equipment, and sensitizing subjects to observe real-time reactions to NAI.

These tasks can be accomplished through a combination of:

• Bioenergetic expert methods.
• Instrumental methods for monitoring the environment (physical, chemical).
• Instrumental and expert methods for monitoring the human subject (physiological, psychophysical, psychodiagnostic data).
• Statistical methods for planning and analyzing experimental results.

Bioenergetic expertise relies on specially selected and trained operator-experts with innate extrasensory abilities and skills in organizing purposeful activity in altered states of consciousness. These experts can assess "biofield" states and characteristics of bioenergetic systems, including "field" diagnostics of organs, physiological processes, and psychic states, as well as "field" diagnostics of anomalous zones.

Methodological Challenges and Instruments (Page 88-89)

A key methodological challenge in bioenergetic expertise is the interpretation of subjective descriptions and expert measurements. The experimental program must include procedures for "calibrating" experts against "standard objects" and specialized testing to ensure reliability. Instrumental methods for environmental monitoring include geophysical and geochemical anomaly detection (gravimetric, magnetic, seismic, electrical, helium, radon, aerochemical analysis) and bioassays for assessing object pathogenicity. Methods for forming weak field influences (magnetic, electromagnetic) are also used for modeling NAI zones.

Literature Cited (Page 89-90)

The document concludes with an extensive list of 42 references, primarily in Russian, covering topics such as modeling in biology and medicine, biophysics, environmental studies, toxicology, bioenergetics, parapsychology, and energy-information exchange. This bibliography underscores the research-intensive nature of the article.

Recurring Themes and Editorial Stance

The recurring themes in this document are the exploration of phenomena beyond conventional scientific understanding, particularly "non-traditional anomalous influences" (NAI) on human health and psyche. There is a strong emphasis on the subtle, often unmeasurable nature of these influences, their disproportionate effects, and their highly individual manifestations. The authors advocate for new theoretical frameworks and experimental methodologies to study these phenomena, moving beyond traditional physics and biology. The article also touches upon societal issues related to the rise of "totalitarian cults" and the use of psychological manipulation, framing these as potentially related to the broader topic of NAI. The editorial stance appears to be one of scientific inquiry into these less-understood areas, seeking to classify, understand, and potentially control or utilize them, with a clear focus on practical applications in assessment, protection, and therapy.