Vimana 21 - No 24 - 3eme trim 1986

Magazine Overview

Title: Vimana 21
Issue: N° 24
Date: 3rd Trimester 1986
Publisher: A.D.R.UP. (Association Dijonnaise de Recherches Ufologiques et Parapsychologiques)
Price: 10 F
Type: Quarterly magazine

Editorial and Association Information

The editorial section introduces Vimana 21 as an informational bulletin from A.D.R.UP., a non-profit association established under the law of July 1, 1901, and a member of the F.F.U. (Fédération Française d'Ufologie). The editorial team is composed of the association's members, with contributions from researchers and readers being highly valued. The reproduction of articles is permitted with clear source attribution.

The issue details the association's structure, listing its responsible officers: Patrice VACHON (President), Patrick FOURNEL (Vice-President), Jean-Claude CALMETTES (Treasurer), and Jocelyne VACHON (Secretary). It also notes correspondents for Montbard and Saône et Loire.

Subscription and membership information is provided, with rates for active members (130 F), supporting members (130 F and more), and annual subscriptions (60 F). All correspondence should be sent to the association's headquarters at A.D.R.UP., 6, rue des Gémeaux, 21220 GEVREY CHAMBERTIN. The contact telephone number is 80.34.37.67.

A disclaimer states that article reproductions require authorization from the bureau, and the documents inserted are under the responsibility of their authors. The insertion of an article does not imply that A.D.R.UP. endorses its content.

Colloquium on the Unusual in Francheville

The magazine reports on the fifth annual colloquium on the unusual held in Francheville. The idea for this event originated from discussions among ufologists who wanted to explore topics beyond traditional UFOs, as a previous film on 'Parapsychology' had caused a stir. The organization faced challenges, particularly with finding affordable space, which initially limited invitations. However, the colloquium now has a pleasant accommodation facility in a rural setting near Dijon, capable of hosting up to thirty people. Attendees, whether from associations or independent individuals, have presented fascinating subjects. The goal of these meetings is to discuss any unusual topic, presented through film, slideshows, or oral presentations. Participants can also attend as spectators to engage in discussions or simply to be informed. The colloquium aims to inform rather than impose ideas.

It is generally held on the 2nd or 3rd weekend of June, and interested individuals are invited to write in advance to reserve a spot or propose topics. The organizers express gratitude to all who have participated and continue to support these meetings.

'Voyage au Coeur de la Bretagne Mysterieuse' (Journey to the Heart of Mysterious Brittany)

This section presents an audio-visual montage by Jean-Luc DEVILLE, offering a journey into the realm of legends, traditions, and dreams of Armorica (Brittany). The presentation aims to explore mythical and real figures, universal symbols, and the perpetuation of rites and customs. It suggests that many elements transmitted through centuries are not purely imaginary but are often linked to precise facts.

Key subjects covered include Melusine, the Black Virgins, megaliths, and tellurism. The exposition highlights the recurrence of beliefs and cults during various social or religious invasions. It also points out that certain locations in Brittany, since prehistoric times, have inspired humans and aided their spiritual development. The journey is framed as a voyage into the heart of esoteric tradition.

Fougères and its Legends

The journey begins in Fougères (Ille et Vilaine), a city fortified from the 12th to the 15th century. A tower within its ramparts is named 'Mélusine', after a mythical creature, half-woman and half-fish (a siren). The city's 13th-century heirs, the Lusignans, claimed descent from this being. A representation of Melusine is also found at the south gate of the St-Sulpice church.

In Lower Brittany, a similar representation exists as Dahud, or Ahès, the princess of Is. Legends describe Is as a city submerged by water. This legend is connected to megaliths, which, according to tradition, were erected to retain water. The name 'Is' is linked to the druid or the boar, symbolizing the druid, and its submersion is associated with the era of fish or Christians.

The forest of Fougères is described as a remnant of the ancient druidic forest of SCISSY, which was largely submerged by a tidal wave in the 9th century. Vestiges include the dolmen 'Pierre Courcoulée' and the 'cordon des druides', an alignment of about fifty stones.

Another tower in Fougères is called 'Tour du Gobelin', a name given to sprites in Normandy or Korrigans in Lower Brittany. This is linked to druidic cults that involved communication with the 'Petit Monde', a parallel world inhabited by fabulous beings. Certain megaliths were used for these rites and are considered portals to unknown worlds.

A bastion of the city was built on the 'rocher de la Couarde'. 'Couarde' was a name given to the Virgin of Quinipily in Morbihan, representing a Venus of very ancient cult. Near Marigny, rocks called 'couhardes' are found with basin-shaped stones used for druidic rituals. The term 'Couhard' is also found in Burgundy, near Autun, where the 'Pyramide de Couhard' stands, a construction attributed to ancient humans. The etymology of 'Couhard' relates to 'coarda' or 'guarda' (the guard), aligning with the stones' consideration as 'gates to the beyond'. The presence of 'Notre-Dame de la Garde' on ancient Celtic cult sites is noted.

Fougères also has a miraculous statuette of Notre-Dame des Marais, linked to 'Ste Anne de la Palud' (of the marsh) and Notre-Dame de Bréac-Ellis (of the marsh, of the inferno). These cases are seen as a perpetuation of the ancient devotion to the Earth Mother, guardian of the dead and other worlds.

Dol-de-Bretagne and Ancient Sites

The narrative moves to Dol-de-Bretagne, a city situated amidst ancient marshes. It is near the ancient sites of Mont Dol (now Christianized with a Notre-Dame de l'Espérance) and the Champs Dolent, which features a menhir. Around 550, St-Samson, one of the seven founders of Brittany, established a monastery here. Samson was also the Judge of Israel, known for his strength, which is compared to the divine giants of Celtic cults associated with these places.

St-Brieuc, Guingamp, and the Black Virgins

The journey continues to St-Brieuc and then Guingamp. The Basilica of Guingamp was built on an ancient Romanesque sanctuary. It houses the statue of Notre-Dame de Bon Secours, considered the only authentic Black Virgin in Brittany. These Black Virgins are interpreted as representations of the Earth Goddess and fertility. Many places of worship for the Black Virgin existed in Brittany and were later Christianized. The presence of the saint who initiated the Christianization of the area is noted, and the continued pilgrimage of women seeking fertility is highlighted.

The Black Virgin of Chartres is mentioned as being in its crypt, a place of mystery with a well of extraordinary properties. An annual pilgrimage to Notre-Dame de Bon Secours in Guingamp concludes with bonfires lit by the Bishop of St-Brieuc, reminiscent of ancient druidic fire ceremonies. These pilgrimages often ended at sites of cults, which were frequently considered miraculous sources.

A sacred fountain in Guingamp is located in the square near the Basilica.

Ploumanach and Neolithic Sites

Moving to Ploumanach, near Perros-Guirec, the region features rocks with strange names like 'Corrigan', 'Sorcière' (Witch), 'Tête de mort' (Skull), and 'Château du Diable' (Devil's Castle), adding to the sense of mystery.

On the beach at Ploumanach, near a chapel on the rocks, stands a 12th-century oratory dedicated to St-Kireg. A legend for marriageable girls involves sticking a pin into the statuette; if it remains fixed, the girl will marry within the year. This practice is compared to Voudou enchantment rites. The statuette, originally wood, is now granite. Archaeological excavations on the same beach have uncovered remains of an ancient Roman oppidum, likely built near a Celtic high place.

Nearby, at Notre-Dame de la Clarté, a hamlet with a chapel and a sacred fountain confirms pagan cults. Pilgrims still visit to heal their eyes.

In Tregastel, a Neolithic site features a dolmen and a covered alley. The stone in the alley has 18 rounded reliefs, thought by archaeologists to represent nine pairs of female breasts, symbolizing the nurturing activity of the Earth Mother.

Megaliths and Ancient Cults

In the vicinity of Pleumeur-Bodou, megaliths are found near chapels that were built on sites of pagan cults, later Christianized. The 'St-Duzec' menhir is noted for its Christian carving.

The 'Ile Grande' is said to contain the tomb of Arthur, guided by the druid Merlin of the Arthurian legend. This tomb is located under a megalith, interpreted as a portal to the afterlife. The 'Ile d'Avallon', where Arthur was taken after his death, is suggested to be the Christian Paradise.

Another island, near Morlaix, 'Ile Noire', has two large tumuli. One entrance is called 'le trou des Korrigans' (the Korrigans' hole). Beneath a mound of stones are 11 Neolithic corridor dolmens, forming a structure 85 meters long, 35 meters wide, and 8 meters high.

In Brignogan, sand dunes are interspersed with granite rocks and megaliths. The 'Men Marz' (Miracle Stone), an 8-meter-high menhir, is attributed to St-Pol Aurélien, who placed it to stop the sea's encroachment. The Pol chapel, with its calvary and watchtower, is visible near the shore.

At the Pointe de St-Mathieu, the Kerloas menhir, 12 meters high, is the most impressive in Finistère. A growth on each side, about 1 meter from the ground, was used by newlyweds to rub their bellies, ensuring the wife's dominance over her husband and the husband's virility. This is linked to fertility cults, and sculpted menhirs resembling phalluses can be found in the Breton countryside.

On the Crozon peninsula, in Camaret, famous megalithic alignments are believed to have astronomical significance. Originally comprising 143 stones, their arrangement corresponded to the solar risings of equinoxial and solstitial periods, similar to Stonehenge in Great Britain.

Quimper and Energy Points

In Quimper, the journey leads to Notre Dame de Tronoën, where a calvary and church were built on an ancient Gaulish oppidum. A statue of a Virgin is depicted in bed with the child Jesus at her feet. A tradition from Ploulec'h suggests this imagery is modeled after the birthing of an ancient Earth Mother or the Earth Goddess. These examples illustrate the antiquity of these cult sites, later adopted by Christianity.

In 'Faouet', a church is situated near a cliff. A legend tells of a lord who invoked Ste-Barbe for protection from a storm, promising to build an oratory in return for survival. He kept his promise. Nearby, the Fontaine Ste-Barbe is a place where young women throw pins into the water; if they float, they are assured of finding a husband within the year, linking this to marriage cults and fertility.

Tellurism and Hartmann Points

The issue delves into 'tellurism', the Earth's energy, stating that all matter vibrates at its own energy rate. The Earth's magma is a 'condensate' of these forces, which sometimes emerge through geological faults, creating exceptional energetic outlets. The human body also comprises these energies, and recharging at such locations can strengthen a weak organism and promote well-being, potentially healing illnesses.

These terrestrial energy points have been officially identified by physicist M. HARTMANN and are termed 'Points Singuliers Hartmann' (PSH). Another physicist, M. FERONE de la SELVA, developed a manual detector for these phenomena. In September 1982, he conducted research at the Collégiale de PRECY-SOUS-THIL, making significant revelations.

Other writers and scientists are studying these phenomena. It is noted that ancient Celts were aware of these PSH and established their cults of the Earth Mother (later called the Black Virgin or Isis in Egypt) on these sites.

Megaliths as Acupuncture Needles

Megaliths were planted on these PSH, acting like acupuncture needles on the body. The arrangement of stones, such as Cromlechs or alignments, serves to channel these forces. Dolmens and tumuli are situated on junctions of these telluric lines, forming temples akin to cathedrals, all built on Hartmann Singular Points.

Carnac and its region are presented as a prime example of these alignments. These alignments are still used today for neo-druidic ceremonies, utilizing cosmic energy currents channeled from over 5,000 years ago to initiate humans and foster a greater consciousness of the world and their relationship with the Universe.

Recurring Themes and Editorial Stance

The magazine consistently explores themes of the unusual, esoteric traditions, ancient cults, and folklore, particularly within the Brittany region. It bridges ancient beliefs with modern interpretations, linking pagan practices to Christianized sites and scientific research into earth energies. The editorial stance appears to be one of open inquiry, presenting information and legends without imposing a definitive viewpoint, encouraging readers to explore these mysteries themselves. The emphasis on local history and unusual phenomena in the Côte d'Or region is also a recurring element.

This issue, titled "SUR LES PAS DES TEMPLIERS EN PROVENCE" (On the Trail of the Templars in Provence), is presented by the "Groupe Archéologie des Amateurs d'Insolite" (Archaeology Group of Amateur Unconventionalists). It focuses on the historical presence and legacy of the Knights Templar in the Provence region of France, alongside a detailed exploration of a distinct religious sect known as the "Blancs".

The Templars in Provence

The article begins by explaining that the Templar houses in Provence were initially part of a larger provincial commandery called "Province d'Aragon", which expanded over time to include various French regions and even Italy by 1202. A "Maître en Provence" (Master in Provence) was responsible for overseeing these houses.

The earliest documented Templar activity in France is dated July 1, 1124, originating from Provence with a rent established on the church of Saint-Barthelémy de la Motte in the diocese of Fréjus. The true mission of the Temple in France is considered to have commenced after the Council of Troyes in 1128. Templars actively sought donations and established commanderies, with figures like Hugues Rigaud traversing the region. Arnaud de Bedos is noted for founding the first commandery in Provence at Richerenches in 1136.

The issue then presents a "diaporama" (slide show) of several Templar possessions:

• La Vierge de Clansayes: A grand site, though its Templar attribution and provenance are uncertain.
• La commanderie de Roaix: Founded in 1137, it retains its Templar-era chapel with an interesting apse and various mason's marks.
• La Villedieu: A Templar house with a picturesque village church featuring a cross engraved on the altar, reflecting a recent stained-glass window depicting the Templar cross and motto.
• La commanderie de Limaye: Mentioned as early as 1176, only difficult-to-access ruins remain.
• Le Ruou (or Rué): This commandery was significantly damaged by the Grandes Compagnies around 1360.
• L'ancienne chartreuse de Bonpas: Located south of Avignon, it was built on the site of a former Templar commandery and features a remarkable Romanesque chapel with a crypt.
• Montfort-sur-Argens: Potentially the main occult Templar commandery in the Var region, with legends of secret corridors and rediscovered graffiti.
• Hyères (Place Massilon): The round tower of Saint-Blaise, an unusual elevation of a 13th-century semi-circular chapel apse, is still visible.
• Gréoux-les-Bains: The communal castle, a former Templar commandery in poor condition, is undergoing restoration.
• La ferme Saint-Christophe: An old Templar possession near Brignoles, currently being restored by its owner.

The authors emphasize that they have presented only a selection of Templar possessions, highlighting their personal research journey with both discoveries and setbacks. They conclude by thanking those who assisted them, particularly property owners dedicated to preserving these historical sites.

The "Blancs" Sect

The second major section of the magazine delves into the history and practices of a group referred to as "LES BLANCS" (The Whites), also known as "anticoncordataires". This group emerged after the Concordat of 1801, which re-established relations between the French State and the Catholic Church.

Historical Context

In 1790, following the Revolution, the French Constituent Assembly initially maintained the existing relationship between the Church and the State, where religion served the State. However, pressure mounted on the clergy, as exemplified by Mirabeau's statement in February 1790. A decree on November 27, 1790, required ecclesiastics to swear loyalty to the nation, king, and constitution, leading to a division between "jureurs" (sworn) and "insermentés" or "réfractaires" (non-sworn).

The Concordat of July 15, 1801, signed between the First Consul and Pope Pius VII, recognized Catholicism as the religion of the French majority, ensuring its free exercise. However, it also granted the First Consul the right to appoint bishops, who then swore allegiance. This arrangement allowed the government to remove clergy opposed to its policies.

"Blancs" Beliefs and Practices

"LES BLANCS", feeling abandoned by the Pope and unrecognized by the State, entered clandestinity. They are described as "old Catholics" and "anticoncordataires". Their numbers dwindled as they lacked the authority to ordain new priests.

• Birth Rituals: At birth, two candles are lit, symbolizing God's disposition towards the child. A special prayer is recited during the infant's first bath. A purification ceremony for the mother, called "relevailles", occurs six days after childbirth.
• Marriage: Marriage is a significant concern. Children are considered "Blanc" by blood if they are legitimate offspring of a Blanc couple. Adopted children, or "rapportés", are valued to mitigate consanguinity, as Blancs often marry within their own group. The sect celebrates suppressed apostolic feasts like the Nativity of the Virgin, Annunciation, and Feast of Saint John the Baptist.
• Pilgrimages: The Blancs frequently undertake pilgrimages to various chapels and fountains, often associated with the Virgin Mary and Saints. Notable sites include the chapel of the Calvaire near Charlieu, the chapel of the Vierge Noire in Charlieu, and the fountain of Montvallet, known for healing fevers.
• Specific Pilgrimages: Two important pilgrimages are mentioned: a pre-nuptial pilgrimage (one day for the man, two for the woman) and a pilgrimage to Mont Saint-Rigaud and the hill of Artus, involving a monolith shaped like a domestic kneading trough over which the couple must jump.
• Rituals: Confession is performed through "exomologèse", as in early Christianity. A unique marriage trial involves the couple undressing and dressing in darkness, with the woman praying if the man's touch causes distress.
• Death Rituals: The deceased are wrapped in a white shroud. Boxwood is pinned in a cross at the four corners of the bed. The dead are placed in simple wooden coffins, carried by two poles, without flowers or wreaths. The burial site is referred to as the "corner of the supplicated", historically also used for suicides.
• Water of Life: The holy water used by the Blancs is said to be replenished annually from water collected during the anti-concordataire period, dating back 150 years.

"L'OIASSE" and the "Blancs"

The issue references a novel titled "L'OIASSE" by Jean Gauthier (1965), which appears to explore themes related to the "Blancs" and their practices. The term "Oiasse" is described as a patois term for a magpie, used derisively for adopted children who were not born Blanc but converted, signifying "both white and black". The novel is set in Charolles and features a 93-year-old woman known as "La Chouette" (The Owl).

The text describes the "Blancs" as having a distinct worldview, considering anything not "blanc" as "noir" (black). They practice extreme self-control, particularly regarding grief. The author of the article recounts being raised by "rapportés" (adopted children) who eventually converted to the "religion blanche".

The "Blancs" also celebrated feasts suppressed by the Concordat, such as the Feast of the Apostles. They observed strict abstinence and fasting during certain periods. They are described as having foyers (centers) in the Lyonnais, Beaujolais, and Forez regions. The sect was sometimes labeled as Jansenist, a claim they denied.

"Blancs" and the Outside World

The "Blancs" maintained a degree of separation from the outside world, even placing newspapers on the ground to avoid contact with "noirs" (non-Blanc individuals). They believed their "Eglise Blanche" was apostolic and anti-Roman, viewing the Roman Church as corrupted. Their confession was auricular, and they practiced mortification as a form of penance.

Recurring Themes and Editorial Stance

The magazine issue consistently explores historical and unconventional topics, with a focus on local history, religious sects, and folklore. The "Groupe Archéologie des Amateurs d'Insolite" appears dedicated to uncovering and presenting lesser-known aspects of history and belief systems. The editorial stance seems to be one of objective reporting and historical inquiry, presenting detailed accounts of the Templars' presence in Provence and the unique practices of the "Blancs" community without overt judgment, while acknowledging the challenges and mysteries associated with these subjects.

This issue of L'EST REPUBLICAIN, dated May 11, 1984, is primarily focused on reports of animal mutilations and attacks, alongside articles on folklore and divination.

Key Articles and Reports

"Soulagement à Châtenois : Le châtreur châtié"

This prominent article details the case of Gilbert Martin, a 50-year-old man from Courcelles-sous-Châtenois, who confessed to castrating numerous farm animals, primarily goats and rams, for the past ten years. Driven by an 'inexplicable impulse,' Martin would sneak into pastures at night, isolate a male animal, and castrate it with a knife. His actions caused considerable prejudice to local livestock. The population expressed relief upon his identification. The article also mentions the legal proceedings, including fines and a suspended prison sentence for Martin, and compensation awarded to the victims.

Animal Attack Reports

Several reports detail incidents of animals being attacked, primarily by dogs:

• BELVAL: Multiple incidents are reported. On October 19, 1983, a sheep was found severely injured outside an electrified enclosure, having been dragged. It underwent a caesarean section but died. On November 22, 1983, a dog was injured with a large wound on its thigh. On December 1, 1983, a sheep pen was found with six lambs dead and fifteen injured, with consistent wounds on the head and thigh.
• DARNEY: On January 11, 1985, 15 ewes were found slaughtered, with an estimated damage of 30,000 F. German Shepherd-type dogs were suspected.
• WINGERSHEIM (Bas-Rhin): Around 300 sheep died from panic after being attacked by two German Shepherds. Some were trampled, and others drowned in the Zorn river.
• Moutons égorgés par un chien (Sheep gored by a dog): An incident on the previous day (prior to May 11, 1984) involved a stray dog killing one sheep and injuring three lambs near Neufchâteau.

"L'ombre de la « bête des Vosges » sur un séminaire international"

This article discusses an international seminar on ecopathology held in Nancy, attended by over a hundred specialists. The seminar focused on the transmission of diseases from animals to humans, particularly from canids like foxes and stray dogs. Topics included rabies, leishmaniasis, and echinococcosis. The growing danger posed by stray dogs, which can form packs and attack livestock, was highlighted. The 'bête des Vosges' (beast of the Vosges) is mentioned as an example of the threat posed by these animals.

Folklore and Divination

• Pélerinage et Rites (Pilgrimage and Rites): Several pages are dedicated to descriptions of pre-nuptial pilgrimages, religious rites, and customs associated with a group referred to as 'Les Blancs' (The Whites). These include rituals within chapels, specific abstinences during certain periods, and unique marriage customs. The text describes practices like placing small hazelnut crosses in fountains as ex-votos and a particular ceremony for new mothers ('relevailles').
• "EXPOSE D'ANNE VEVE": This section features an exposition by Anne Veve on the comparative study of Western (astrology, tarot) and Chinese (Yiking) divination arts. She notes a fundamental difference in the conception of space and time between these traditions. The article delves into astrological concepts like the zodiac, domification, and the relationship between planets and signs, referencing the shift from the Ptolemaic to the Copernican system and the historical understanding of the cosmos.

"Moutons égorgés par des chiens dans les Vosges et le Saintois"

This article consolidates reports of sheep being attacked and killed by dogs in the Neufchâteau and Saintois regions. It mentions specific incidents in Midrevaux and Pargny-sous-Murau, where several sheep were killed and injured, with the injuries suggesting attacks by large dogs, possibly German Shepherds. The article also notes a similar incident in Lebeuville involving a German Shepherd attacking a flock of sixty sheep.

Recurring Themes and Editorial Stance

The recurring theme throughout this issue is the vulnerability of livestock to animal attacks, particularly from dogs, and the resulting economic and emotional impact on farmers. The magazine also explores esoteric and folkloric traditions, presenting them as subjects of interest and study, without explicit endorsement or skepticism. The editorial stance appears to be one of reporting on local events, legal matters, and cultural phenomena, providing a platform for various perspectives and concerns within the community.

This issue of L'Écho du Mystère, identified as issue number 37, delves into various esoteric and divinatory systems, including Astrology, Tarot, and the I Ching. It also features an interview with guest performer Dan Olivier.

Astrology and Mythology

The article begins by exploring the symbolic connections between planets and mythological figures, such as Hermes, Neptune, Mars, and Venus. It suggests that planetary relationships can be interpreted as axes of transformation and upheaval. The text highlights how astrological systems, particularly the zodiac, can be understood as a system of opposition and ternary cross, summarizing sacred geometry as practiced since Pythagoras. It notes that while the signs and planets are named, the mythological images associated with them are not directly given, allowing for personal interpretation.

The Tarot: From Game to Divination

The second part of the issue focuses on the Tarot, describing it as a game that evolved into a divinatory tool. It states that no mention of Tarot cards exists before 1377, and the earliest known game is linked to Charles VI. The structure of a Tarot deck is detailed: 78 cards divided into 22 major arcana (atouts) and 56 minor arcana in four suits. The article also mentions the significance of the 'Fool' (le fou or mat), who is portrayed as an errant figure with the right to speak truth, representing an 'excuse' within the game.

The historical context of the Tarot is discussed, noting its emergence in a sophisticated courtly environment focused on symbolism, alchemy, and magic. It is suggested that the Tarot's structure, particularly its seven-part organization (3x7 for major arcana, 2x7x4 for minor arcana), aligns with musical modes of the era. The article traces the Tarot's evolution from a courtly game to a popular one, with its iconography influenced by almanacs and popular literature. The idea of an Egyptian origin for the Tarot is explored, linked to beliefs about the origins of gypsies, and its connection to Masonic legends and the construction of the Temple.

The I Ching and the Concept of Time

The issue then shifts to the I Ching, describing it as a system with a single geometric figure representing fundamental relationships. It lists various natural elements and concepts associated with its hexagrams, such as heaven, earth, thunder, moon, mountain, wind, fire, and lake. The I Ching is presented as a 'peel of an onion,' with layers of commentary. The primitive structure is described as a binary system of Yin and Yang, representing fundamental energies. The article explains how trigrams combine to form hexagrams, and how these are interpreted through names, judgments, and images.

A significant portion is dedicated to the I Ching's concept of time, contrasting it with the Western perception of time as a continuous, spatialized dimension. The I Ching's perspective emphasizes discontinuity and the importance of events and transformations. This discontinuous perception of time is likened to experiences under certain psychoactive substances like LSD. The article notes that while Western culture views permanence as objective and discontinuity as subjective, Chinese culture, particularly through the I Ching, considers discontinuity as primary and permanence as secondary.

Cultural Comparisons and Symbolism

The text compares the Chinese approach to time and space with Western philosophy. While the West tends to deny time by introducing eternity (an immutable space), China negates space in favor of events and transformations. The issue also touches upon the symbolic representations in the I Ching, where images are derived from the combination of trigrams and can be interpreted mentally, similar to astrology. The article mentions the use of 50 'baguettes' (divination sticks) in the I Ching process and the interpretation of traits as Yang or Ying.

Dan Olivier: A Surprise Guest

The final section introduces Dan Olivier, a guest performer who presented his work in prestidigitation and ventriloquism. The article recounts questions posed to him and some simple magic experiments conducted, including hypnosis and the use of Chinese rings and a 'heated' aluminum ball. Olivier discusses his unconventional start in the profession, having never practiced professionally before setting up his business. He expresses a desire to be original and not copy other performers. He also shares his feelings about clients, noting a nervousness that persists even during his shows, and his preference for not reading cards for people he knows well due to potential surprises.

Recurring Themes and Editorial Stance

This issue consistently explores the interconnectedness of symbolic systems, mythology, and divination. The editorial stance appears to be one of intellectual curiosity and a desire to bridge different cultural perspectives on time, space, and consciousness. The magazine aims to provide readers with insights into complex esoteric traditions and the personal journeys of individuals involved in these fields. The inclusion of cartoons and a lighthearted tone, particularly in the sections on Dan Olivier, suggests an approach that balances serious inquiry with accessible presentation.

This issue of VIMANA, identified as number 26 and dated as the first of 1987, presents a detailed exploration of the life and legacy of Françoise Sauvestre, a regional figure from 19th century France. The issue also includes a section on alternative healing practices like hypnotherapy, magnetism, and pendulum use, along with some humorous illustrations.

Françoise Sauvestre: A Regional Enigma

The main focus of the magazine is the biography of Françoise Sauvestre, presented as an 'unusual regional character.' The article, written by 'l'A.D.R.U.P.,' provides a succinct summary of her life, with a promise of a more complete study in a future issue. Sauvestre was born in Fauverney, Côte d'Or, on August 15, 1818, the same year as the famous Curé d'Ars, Jean-Marie Baptiste Vianney. Her life was marked by hardship from an early age; she was one of nine children abandoned by their father, and a severe case of measles at age two left her paralyzed in both legs, forcing her to beg from the age of five to support her siblings.

Her deep devotion to the Curé d'Ars and Ste Philomène led her to create a chapel where people would join her in prayer. However, this devotion also led to significant trouble. On November 20, 1873, she was accused of fraud and illegal medical practice, allegedly profiting from fraudulent remedies. Despite accusations, including a complaint filed by the mayor of Fauverney, Monsieur Bartet, allegedly influenced by a jealous priest, other testimonies recognized her irreproachable conduct, and she was acquitted.

Further legal proceedings followed. On August 6, 1874, a second judgment condemned her to a 16 Franc fine for practicing a cult in her home without municipal permission. Ambiguities in the legal process are attributed to the destruction of records during World War I and missing documents. The correctional chamber in Dijon sentenced her to prison on September 3, 1874, for a period she would have served from June 18 to September 28, 1874. Despite this, she was acquitted again on November 26, 1874. However, on December 30 of the same year, the court of appeal overturned the previous judgment and fined her 200 Francs.

Following these events, Françoise moved to Magny sur Tille, a small village near Dijon. The magazine provides a brief historical and geographical description of Magny sur Tille, noting its Roman origins and historical significance. It mentions the village's past as Magnéacum, its occupation by the Attuariens, a 14th-century castle, and its eventual prosperity in the 18th century due to dairy products.

The article highlights the church in Magny, with parts predating the 12th century, and two historical monuments: a 14th-century tombstone and a 15th-century stained-glass window attributed to Raphael. Sauvestre's former house is also noted, where she converted a room into a chapel and placed a statue of Ste Philomène.

Sauvestre continued her healing practices, receiving about ten people daily, turning away those who lacked faith. She would seat them by the fireplace, speak in the local dialect, and invite them to pray to Ste Philomène and the Curé d'Ars. She distributed lamp oil from Ars or blessed oil for massages. She passed away on April 22, 1906, at the age of 88. The local priest refused her a religious burial, but her followers buried her. Her memory remains a subject of controversy.

Despite the bishop's prohibition of processions, ex-votos mentioning her as 'saint,' and the sale of medals, a cult continues to be rendered to her. An association maintains her tomb and house, which remains intact. Annually, many people from France and abroad visit her tomb and home, with two pilgrimages held each year. Ex-votos, photos, flowers, and oil are left by those who maintain faith in her, yet she is not officially recognized as a saint, with the Bishopric of Dijon remaining cautious about what it considers superstitious practices. Eighty years after her death, the Church had not yet initiated a canonization file.

Alternative Healing Practices

The magazine features an interview with an individual who discusses their consultation practices. They report seeing a higher percentage of women (90%) than men, primarily for card readings. The practitioner uses pendulums, but primarily to identify people's strengths and weaknesses, not for searching for lost items or people, as they are not confident in the accuracy for such purposes and do not wish to charge for potentially inaccurate results. They state that pendulum use is a subconscious act, a 'prolongation of the hand and the subconscious,' rather than an external force. The practitioner also discusses magnetism, involving a 10-minute contact session with the client's legs between their own, followed by passes, always in a downward direction. They claim success with healing shingles in three sessions. The practitioner expresses a preference for hypnotherapy, finding it concrete and controllable, offering tangible results and a sense of purpose, unlike card readings where delivering bad news can be ethically challenging.

Illustrations and Humor

The scanned pages include several humorous illustrations. One depicts a person being hypnotized, with a TV screen showing 'OH! NON! SUREMENT PAS!' and a thought bubble from the hypnotist saying 'ET DE L' HYPNOSE ???' and the subject responding 'Moi??? Non! Jamais...'. Another illustration shows a person upside down, seemingly in a trance, with a speech bubble saying 'UN VOLONTAIRE POUR MONTER SUR MADEMOISELLE'. A third illustration features a character exclaiming 'MLEUAAARGHH BLOK K BLOUUUfiii SSSS HHMMLLAAAO 000 PIUUU A AARG!' while an interviewer asks for testimony about 'the saint.' The illustrations seem to poke fun at hypnosis, spiritual claims, and perhaps the sensationalism surrounding such topics.

Recurring Themes and Editorial Stance

The recurring themes in this issue are the exploration of unusual or controversial spiritual figures, the nature of faith and healing, and the intersection of personal belief with legal and religious authority. The magazine appears to present these topics with a degree of journalistic inquiry, detailing historical events, legal proceedings, and personal testimonies. The inclusion of humorous illustrations suggests a lighthearted approach to some of the more esoteric subjects, possibly to balance the serious nature of the biographical and legal aspects. The editorial stance seems to be one of documenting and presenting these phenomena, allowing readers to form their own conclusions, while also acknowledging the skepticism and controversy surrounding figures like Françoise Sauvestre.