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Journal of Conscientiology
Volume 3, Number 9 - July 2000
International Institute of Projectiology
and Conscientiology
Editors’ Foreword
Study on the Technique of Waking Physical
Immobility Throught a Conscientiological Marathon
Tony Musskopf
Case Study of a Trauma From a Past Life
Lorela Casella
Essays:
Análisis Del Sistema de Trabajo
Voluntario
Rosalba Teodora Cordeiro
The Cosmos and the Consciousness
Ismael Pinheiro Júnior
Personal Accounts:
Personal Observation Concerning the
Vibratory Technique During Facial Clairvoyance Sessions
Michael Ross
My First Lucid Projection
Camila Felsky
Book Review:
Pale Blue Dot: A Vision of the Human
Future in Space, by Carl Sagan
Ivo Valente
Correspondences
Leonard C. Rinaldo, Sebastián Sastre, Pilar Alegre
NEWS AND NOTICES
3RD INTERNATIONAL CONGRESS OF PROJECTIOLOGY AND CONSCIENTIOLOGY
JC Editions
IIPC ADDRESSES
Editors’ Foreword
This issue of the Journal presents a diverse
range of topics to stimulate your mind and support your continuing
research into human evolution and consciousness.
Two of the articles appearing in this Journal
are authored by Lorela Casella and Tony Musskopf, and discuss
techniques for personal experimentation.
Musskopf presents details of a technique that
has received attention in previous issues of the Journal,
the technique of three hours of Waking Physical Immobility.
Casella meanwhile, proposes a technique she originally developed
for her own use in identifying the roots of historical personal
traumas. The positive results she has obtained are openly
described to the reader and it is these that have motivated
her to make the technique available to others.
These techniques are tools that offer the reader new opportunities
for practical personal experimentation and increased self-awareness.
We have also included two candid personal
accounts of consciential research in which the authors share
with us their experiences, revealing their perceptions, uncertainties
and conclusions.
A captivating review of Carl Sagan’s book Pale Blue
Dot also appears in this edition and besides discussing the
book’s primary ideas, the reviewer also offers a personal
contribution aimed at expanding some of Sagan’s viewpoints
within a consciential framework.
An issue we would like to draw your attention
to is the need to expand the team of translators and language
revisers that contribute to the Journal at present.
In an effort to promote the participation of authors worldwide
and encourage the expansion of a forum for the scientific
exchange of ideas, we accept manuscripts from a variety of
countries, thus many submissions require translation. In turn,
this means that we have a number of valuable and interesting
papers standing by for publication in the 2001 editions of
the Journal but these are awaiting translation and language
revision.
If you can join the Journal of Conscientiology
team and contribute to this translation-revision process,
your help would be very welcome.
Although the Journal predominantly publishes
contributions in English, we encourage polyglotism, as our
subscribers originate from a broad range of countries and
languages and it is for this reason that every issue includes
at least one text in Spanish, motivating diversity by inclusion
of a text in a Latin language.
Please note the Call for Papers for the 3rd
International Congress of Projectiology and Conscientiology,
which will take place in New York during May of 2002. Any
person interested in presenting their work may submit a paper
to be considered. A broad range of manuscripts covering aspects
of consciousness research are welcome. The papers that will
be presented during the Congress will be selected based on
the quality of information, originality, depth of research
and scientific approach, amongst other criteria.
The Editors
Abstracts:
Study on the Technique of Waking Physical Immobility through
a Conscientiological Marathon
Tony Musskopf
ABSTRACT: The technique of Waking Physical
Immobility – a conscientiological experiment that proposes
the voluntary condition of immobility of the physical body
for three uninterrupted hours – has been researched
through an event called Conscientiological Marathon. We have
analyzed 249 experiments and their respective multidimensional,
holosomatic and consciential variables. The information is
presented here with the purpose of supporting future candidates
wanting to apply this technique.
SUMARIO: La técnica de la Inmovilidad
Física Vígil –experimento concienciológico
que propone la condición de inmovilidad por un periodo
de 3 horas continuas - fue investigada en la ‘Maratón
Concienciológica’. Se hizo un análisis
de 249 experiencias con sus respectivas variables multidimensionales,
holosomáticas y concienciales, aportando de esta manera
con más información a las personas interesadas
en aplicar la técnica.
RESUMO: A Técnica da Imobilidade
Física Vígil – experimento conscienciológico
que propõe a condição voluntária
de imobilidade do corpo físico durante 3 horas ininterruptas
– foi pesquisada através de um evento denominado
Maratona Conscienciológica. Foram analisados 249 experimentos
e estudadas as variáveis multidimensionais, holossomáticas
e conscienciais envolvidas nesta técnica, com o objetivo
de auxiliar futuros experimentadores ou candidatos a aplicar
a técnica.
Tony Musskopf is a student of Psychology of the University
of the State of Rio de Janeiro, and an instructor of Projectiology
and Conscientiology. The Center of Conscientiological Research
of IIPC in Rio de Janeiro, department of which Musskopf is
Coordinator, conceived this research.
Case Study of a trauma from a past
life
Lorela Casella
ABSTRACT: This paper presents a personal
case study. The purpose in presenting this personal experience
is to introduce a technique for self-experimentation that
can facilitate the understanding of traumas we are presently
experiencing that stemmed from past lives experiences. The
technique can bring the practitioner the awareness needed
to deal with emotional and energetic blocks resulting from
these traumas.
The reaction observed in the personal experience will be narrated
in order to encourage discussion as well as serve as a case
study for those interested in investigating or applying the
technique.
To formulate this technique, a method based on a theory of
the conventional science of experimental psychology, will
be used and adapted to match the paradigm of conscientiology
so as to reach the objectives above mentioned. This method
was chosen because it is didactic; therefore, it could be
used to support our interests.
To adapt the original scheme for the technique being discussed
here, it was necessary to examine some aspects of the experimental
psychology’s scheme pointing out its strong and weak
traits and comparing these aspects with the principles of
conscientiology.
SUMARIO: Este es un estudio de un caso
de autoexperimentación, que tiene el objetivo de proponer
una técnica para facilitar la comprensión de
traumas experimentados actualmente y que son provenientes
de vidas pasadas. Esta técnica puede traer al auto-experimentador
la comprensión necesaria para trabajar los bloqueos
emocionales y energéticos resultantes de estos traumas.
Los datos obtenidos en la auto-experimentación serán
presentados para facilitar la discusión y servirán
también de ejemplo práctico para aquellos interesados
en esta técnica.
Para formular esta técnica, un esquema basado en una
teoría de la ciencia convencional, específicamente
de la Psicología Experimental, será adaptado
a los moldes de la Concienciología para alcanzar los
objetivos mencionados. Este esquema fue escogido por ser didáctico
y, por esta razón, por poder ser transformado para
favorecer nuestros intereses.
En el proceso de adaptar el esquema original para formar esta
técnica, fue necesario explicar algunos aspectos del
esquema de la Psicología Experimental, señalando
sus rasgos fuertes y débiles, así como contrastando
estos aspectos con los principios de la Concienciología.
RESUMO: Este é um estudo de caso
de auto-experimentação, e tem o objetivo de
propor uma técnica facilitadora para o entendimento
de traumas existentes hoje e que possuem raízes em
vidas pregressas. Esta proposta pode trazer ao auto-experimentador
a racionalidade para lidar com bloqueios emocionais e energéticos
decorrentes destes traumas.
Para a discussão, serão colocados os dados obtidos
na auto-experimentação, servindo também
de exemplo prático para o interessado na técnica.
Para a formulação da técnica, será
utilizado um esquema da teoria da ciência convencional,
especificamente da psicologia experimental, transformada aos
moldes da conscienciologia para os objetivos já citados.
Este esquema foi escolhido por ser didático e portanto
poderia ser transformado para beneficiar nossos interesses.
No processo de adaptação do esquema para a nossa
técnica, foi preciso explicar alguns pontos que constituem
o esquema da psicologia experimental, assinalando os trafores
e trafares, confrontando-os com a conscienciologia.
Lorela Andréa Santana Casella has
a BA in Industrial Design from the Belas Artes Faculty in
São Paulo (1997). Presently she is studying Psychology
at the São Judas Tadeu University. Casella is the coordinator
of IIPC activities in Guarulhos, São Paulo.
Análisis del Sistema de Trabajo
Voluntario
Rosalba Teodora Cordeiro
SUMARIO: Muchas de las personas que poseen
mayor lucidez sobre el proceso evolutivo relatan sentir deseo
y necesidad de ayudar a los demás; sin embargo, muchas
veces no concretan esta idea por falta de organización
conciencial y de desapego. El objetivo de este artículo
es contribuir con información y con vivencias de la
autora para favorecer la expansión del entendimiento
sobre la disponibilidad personal y el desapego inteligente
necesario en las asistencias multidimensionales.
ABSTRACT: Many who enjoy lucidity in relation
to the evolutionary process experience an inner urge or need
to help others. However, it is often the case that a lack
of consciential organization or incapacity to let go of more
worldly issues prevents such goals from being properly fulfilled.
This article is based on the author’s personal experience
who offers information aiming at assisting the reader to better
manage their personal availability. The author also discusses
the intelligent detachment that is prerequisite for the successful
completion of a variety of multidimensional assistantial tasks.
RESUMO: Muitas pessoas mais lúcidas
para o processo evolutivo relatam sentir vontade e necessidade
de ajudar os demais, entretanto, muitas vezes não chegam
a concretizar essa idéia devido à falta de organização
consciencial e desapego. O objetivo desse artigo é
contribuir com informações e com vivências
da própria autora, visando expandir para o entendimento
sobre a disponibilidade e desapego inteligente nas assistências
multidimensionais.
Rosalba Teodora Cordeiro se graduó en psicología
en 1991. Es especialista en el área de administración
de empresas con enfoque en Recursos Humanos. Trabajó
4 años en el área de psicología clínica
y actualmente actúa en el desarrollo de RH. Estudió
por 3 años Terapia Familiar Sistémica. Rosalba
es profesora del IIPC hace más de 2 años.
The Cosmos and the Consciousness
Ismael Pinheiro Júnior
ABSTRACT:
SUMARIO: Este ensayo se centra en la relación
entre la conciencia y el universo, inspirado en los descubrimientos
científicos hechos con el paradigma mecanicista, especialmente
en el campo de la Física moderna. El texto hace referencia
a estudios sobre la materia y la energía, tomando muestras
de las ciencias convencionales y la Concienciología
para esbozar un análisis comparativo y actualizado
de estos enfoques.
RESUMO: Este ensaio aborda a relação
existente entre a consciência e o universo, inspirado
nas descobertas científicas do paradigma mecanicista,
em especial a Física moderna. O texto traz algumas
referências de estudos sobre matéria e energia,
fazendo uma amostragem das ciências convencionais e
a Conscienciologia a fim de esboçar uma análise
comparativa das abordagens conhecidas atualmente.
Ismael Pinheiro Júnior has a degree in biomedicine.
He is an instructor with the IIPC. Pinheiro Júnior
is also the coordinator of IIPC activities in Goiania and
a member of the Existential Inverters Research Group.
Personal observations concerning the Vibratory Technique during
Facial Clairvoyance Sessions
Michael Ross
During training sessions whilst participating in the CD1 to CD4
courses in the London Office of the IIPC, I had some interesting
experiences which gave rise to much speculation, in particular,
concerning the use of the Vibratory Technique whereby energies are
raised causing "a maximal dynamisation of the holochakral energies
through the impulse of will." (Penta Manual, W. Vieira).
In the facial clairvoyance session I was asked to "raise the
vibrations" by an "act of will" and not utilise any visualisation
procedure whatsoever.
I proceeded to attempt to do this whilst nevertheless being
basically unsure of what might occur since, being a fairly "visual"
person when practising any meditation technique, I found it quite
difficult to imagine (without imagery) what an act of will actually
might be, paradoxical as that sounds!
However I made immediate efforts to raise energies and
gradually increase the "speed" of this energy manipulation to a level
where I felt the limit had been reached to my personal satisfaction.
The only significant symptoms that I felt during several
sessions, which are worthy of note, were a significant increase of
tingling and heat in my hands and feet.
Furthermore, after "exteriorising energies" for a considerable
period of time I was then asked to "absorb energies". I noticed a very
obvious sensation of cold appear around my feet and legs.
Then I observed a slight swaying sensation, which in my case is
a common occurrence prior to an out of body experience of which I
have been fortunate to having had considerable experience over the years.
Nevertheless, I felt that this could have been the soma swaying
and not the psychosoma.
Then I was asked to open my eyes and observe the male tutor
who had been sitting opposite.
I was astonished to note a rapid array of faces superimpose
themselves on his face - a veritable host of spirit beings appearing in
rapid succession - flashing out and in at great speed.
There seemed to be an electric atmosphere surrounding this
phenomenon - somehow the room seemed "alive" and there was an
interesting light effect - bright flashing white light, which accompanied
the appearance of each face. In total, and I tried to count
accurately, I saw at least a dozen faces. There seemed to be a mixture
of nationalities and ages and I am almost sure they were all male (the
speed at which the faces appeared made it difficult in one or two
cases to establish sexual identity). And some looked as though they
were from a bygone era - perhaps 17th/18th century.
In one particular instance I was astonished to note that I
perceived a full figure presentation of a Spirit being or Helper. But I
had no further clairvoyant knowledge or intuition as to why these
figures appeared to me, or their actual identity.
In another session, this time with a female tutor, I proceeded to
"raise energies", "extend energies to my holochakra range" and
"absorb energies" as instructed.
I have to admit a certain feeling of excited anticipation, which I
quickly suppressed, wondering if the technique would reveal other
spirit personalities.
Sure enough, this time I felt the same symptoms: increased heat
in hands and feet, major tingling sensations in body; in addition a
tickling effect in face and a strange hollow feeling in the jaw and
throat-chakra area.
When I opened my eyes again, I was immediately faced with
three spirit faces, which appeared vividly, very clearly as before, but
not at the same speed. They certainly flashed in and out but not at the
same speed. There were three distinct faces this time - interestingly
all female.
It was interesting to have confirmation from another student who
were present at this session that they have seen the same face which
initially appeared, to be replaced at a steady, although relatively
quite rapid interval by two distinctive faces at other times.
Now this is undoubtedly quite a common occurrence at facial
clairvoyance sessions during these "raising energy" techniques at
IIPC offices.
In my own case I found it fascinating and unexpected since I
was (and am) not a particularly proficient "meditator" and had not
practised Penta prior to this.
On one previous occasion at a Spiritualist church in Scotland I
saw one of the "transfiguration" medium who went into trance and
invited certain people in the audience to come forth and attempt to
recognise faces which would appear superimposed on her face.
I was called forward and saw a mist appear in front of the
medium's face, which then slowly proceeded to form faces. Two out
of the three were distinctly recognised, as deceased loved ones. But it
was interesting to note that others called forward to attempt the same
thing on their own behalf did not see anything.
The faces during this transfiguration experience, in my case at
least, were not as clear as those I saw in the London IIPC office. In fact,
I relate this personal experience simply because I wish to understand
more of how the phenomena arose and what its implications are.
Interestingly enough, in the three months since the episode
occurred, I have practised Penta. In that time I have had no out of
body experiences of any note whatsoever - merely a minor "outing"
which is disappointing since I have been fortunate to have had, on
average, one interesting out of body experience every month for a
number of years.
This raises a host of interesting questions and I would be
grateful for any elucidation:
1) What does it mean to use "only one's will" in order to raise energies?
How is it possible to "use the will" without "visualisation"? (In my
case it obviously "worked" but I don't know why!)
2) Why did these faces appear to such as myself who was literally
unschooled in vibrational techniques prior to this point?
3) Why, since practising Penta, has there been a distinct cessation of
out of the body experiences? (I have to say that lucidity during
dreams has remained much the same but there have been virtually no
completely lucid out-of-body projections).
I am very grateful for the thoroughly absorbing sessions of CD1
through CD4 organised by the tutors at the London office. A
fascinating experience which has provided me with a great deal of
food for thought and a determination to understand "what"
happened, "why" and, indeed, "how".
Michael Ross
Editors' comments:
The conscientiological term for the technique described by
Michael Ross is the "vibrational state" technique.
Whilst numerous projectors and authors have reported
spontaneous occurrence of the vibrational state, it is more
usually established through an act of will.
The Facial Clairvoyance Michael describes is a manifestation
based on another phenomenon known as partial
materialization or semi-materialization, in which one or
more extraphysical consciousnesses make use of ectoplasm
available in the environment (from the medium and
participants) to materialize themselves to a limited extent.
Cases of complete materialization are very rare. As well,
few people have sufficiently well developed clairvoyance to
clearly see the extraphysical dimension. In the case of facial
clairvoyance, the two dimensions share the "burden" of
effecting the materialization: the intraphysical consciousnesses
donate some ectoplasm and endeavor to increase
their clairvoyance to the maximum extent whilst the
extraphysical consciousnesses attempt to materialize
themselves as completely as possible.
The person responsible for the facial clairvoyance session is
the epicenter (the tutor or the transfiguration medium). The
epicenter acts as a focal point for all the energies involved
in the process. It is, in fact, principally the epicenter's
holochakra that facilitates the extraphysical
consciousnesses to semi-materialize themselves close to the
surface of his/her skin.
Michael also raises some interesting questions directly
regarding his experiences, which we have pleasure in
commenting upon as follows:
1) In this context, 'will' can be interpreted as meaning
intent, intention, decision, or command. Will - or an
instance or act of will - is the driving force behind the
simple act of, for example, opening or closing one's hand.
Each one of us has personal experience to verify that
imagination, imagery or visualization are not used to carry
Personal observations concerning the Vibratory Technique 53
out this simple action but rather that it is the outcome of an
application of will.
As a result, we have developed the will required to control
our hand - an extension of our physical bodies. Likewise,
using a different approach to the application of the same
will, we can develop the will required to command our
bioenergies - an extension of our subtle bodies. We would
like to remind our readers that the bioenergies referred to
here are one and the same as the so-called prana, chi,
orgone and vital energy - among dozens of other names -
by which this energy is known.
Bioenergy, then, is an integral part of our energetic body
and it can be controlled as directly and objectively as we
control the physical body.
2) The vibrational state is not a sine qua non condition, or
an absolute prerequisite to the clairvoyant experience; most
clairvoyants are unaware of the vibrational state. However,
the vibrational state is clearly helpful in amplifying one's
paraperceptions, increasing control and self-knowledge of
one's energetic processes, and facilitating the liberation of
ectoplasm.
3) Penta (personal energetic task) presupposes a distinct
functioning of the holosoma, more precisely of the
holochakra, as penta focuses on the donation of energies
for extraphysical work.
It has been well-established by study within the field of
Projectiology that the modification of an individuals'
regular routines and patterns can often cause a projective
recess - however, it is likely that any such recess will be a
temporary condition, remaining only until the individual
adapts to a new and different type of extraphysical and
consciential manifestation .
My First Lucid Projection
Camila Felsky
My first lucid projection happened on October 19, 1994 and took place in my former house in Vitória, the city in Brazil where I was born. At the time I had been taking my first practical courses at an IIPC Office and my mind was saturated with information regarding the out-of-body experience. That day I had a practical class at IIPC, in order to try to leave the body. Besides this it was a typical day for me and I went to bed without any major occurrences.
I had never before experienced the condition of being lucid outside the body. But during that night I suddenly regained my awareness, extraphysically.
I was feeling an incredibly strong vibration throughout all of my body and with the vibration came a strange sound that reminded me of the sound a hydroelectric plant makes when it's working. This sound came in pulses and it was like a woong...woong...woong. I had felt the vibrational state before, but I have never felt it as strongly as I did that night. I had not consciously induced this condition of vibration. Since I had already taken the first courses at IIPC, I already knew that those sensations were symptoms that precede an out-of-body experience; however they still surprised me as I left my body without any loss of lucidity. I was not too far from my physical body when the head of my psychosoma started to move towards the direction of my parafeet. My entire psychosoma remained straight and started to turn. I did not produce or control these turns; they occurred involuntarily as did other kinds of turns and maneuvers that included going sideways and backwards.
I was very lucid. I could use all my mental faculties at basically the same level I have during my ordinary waking state. Even though I had been waiting for this moment for some time my emotions were not aroused. Meaning, I remained calm and in control. For some reason, I thought then on finding and touching my silver cord and I immediately did this. I reached back and placed my right parahand on it. It felt as if I were touching a large and thick vein, which was constantly pulsating. I was holding it with my parahand, but the circumference of the cord was so large that I was not able to make my thumb and my index finger converge and touch.
My physical body was lying down on the upper bed of a bunk bed and my psychosoma was floating over it. In the lower bed my younger sister was sleeping. I did not see my physical body. I thought I could pass through the wall and go to my parents' room, which was located next to my bedroom. I tried this first by putting my right arm into the wall. But, I immediately had an unpleasant sensation, as if I were inserting my arm into ice cream. The sensation was not of coldness, but a sensation of putting your hand into a dense substance. Since it was difficult and very uncomfortable to pass my arm through the wall, I decided to go to my parents' room using the door. Upon deciding this, I floated to the floor of my bedroom. I could clearly feel that I was approaching the floor, since the movement down to the floor was very slow. My bedroom door was open, so I went outside into the hall. During the entire journey, from one door to the other, I was parallel to the ground, and I slithered like a snake. I was not able to float more than two inches above the floor. I was heavy and I moved very slowly. Then, I went through my parents' bedroom door finally arriving at my target.
The apartment was very dark and I could recognize only some objects. However, even though my sight was not perfect, I knew exactly were everything was. In their room I was able to see the bed and also something that I could not visually identify to the right of their bed, but I knew it was small bookcase that was next to their bed. I noticed that my parents were lying on the bed, looking at me. The position of their body looked like when somebody has placed several pillows underneath and is more sitting down than lying. They were higher than the level of the bed. I was standing at the feet of their bed. From this position, it seemed to me that they were further away from me than they really were or could have been. My mother looked at me and seemed surprised. She said to my father, "Look, Camila is out of her body."
I did not even pay attention to this fact at the moment and decided that I was going to leave the apartment by passing through the wall of my parents' room. Again, I brought my right arm into the wall and, again, I felt those disagreeable sensations. I was able to see the wall with great detail as I focused on it and tried to put my hand through it.
I thought I immediately came back to my body. Thinking that I was already inside the body, I decided to write down all the details of my projection. I remember seeing myself lying on the bed and writing in my notebook that was to the right of me. In my mind I finished registering my projection and simply relaxed. After this I went into a dream state (meaning, in this second instance, that I was not as lucid as I was during the first experience). I experienced another separation of my bodies. There were two individuals looking at me doing this. They gave me the impression that they were male. I certainly did not recognize them and, at the time, it seemed to me like they were breaking in. However, they were afraid of me because I was leaving the body. I remembered having two more dreams afterwards.
In the morning, when I woke up, I noticed that there was nothing written on my notebook. I was surprised because I was quite sure I had written down the experience, but clearly I had not. Even though I had slept for some hours already, I was able to remember in some detail the events of the experience. So I proceeded to write everything down in my projective journal.
Later, I asked my mother if she remembered seeing me projected during the night. Yet, not only did she not remember, but also she told me she was asleep at the time. This fact leads me to believe that her lucidity during this encounter was not as high as mine.
Camila Felsky
Editors' comments:
Camila's description highlights the difficulties novice projectors frequently encounter in their attempts to maintain awareness whilst projected. Often, these difficulties relate to inexperience and the continuing development of novices' capacity to understand and deal with extraphysical events.
Camila's account suggests she experienced a spontaneous projection, as she had not applied any specific technique nor made any conscious attempt to leave the body immediately prior to this projection.
In beginning our analysis of Camila's account, it seems worth noting the mental saturation she had experienced as a result of her attendance of the IIPC course relating to OOBEs. It is likely that this had been a significant contributing factor in facilitating her experience. As Camila had made several attempts to project during those classes, it is also likely that both her holochakra and pyschosoma would have been in a condition in which they were less rigidly attached to the physical body than would normally be the case and this may also have been contributary. The description of a spontaneous vibrational state with related intracranial sound corroborates this idea.
Certain of the events Camila experienced suggest that she had a loaded projection; that is, her psychosoma was loaded with energies from her holochakra and as a result, she did not experience the full range of extraphysical capacities that we ordinarily consider as "usual" during projection. There are several immediately noticeable elements of her description that support this notion - Camila states that her silver cord was large in diameter, that she was able to fly only very slowly (slow motion effect) and very close to the ground (ballasted psychosoma) and that she experienced a intense perception of the density of matter when she passed through walls (interaction with matter during self-permeability).
Camila also describes reduced extraphysical vision, experiencing difficulty in seeing her parents' bedroom, whilst in normal circumstances; a lucid projector would be able to see a physical room even in complete darkness.
A final observation that supports the 'loaded projection' hypothesis is the reduction of her extraphysical awareness, decreasing from 80% during the early stages of take off down to about 20% towards the end of the experience, when oneiric images began to interfere with her perceptions.
Despite the limitations imposed by her apparently "loaded" condition, Camila experienced certainty regarding her perception of being out of her body in a conscious projection. However, it is also noticeable that as her level of awareness gradually diminishes during the experience, Camila begins to report characteristics we would generally associate with semi-conscious projections, culminating in the moment during which she thought she was inside her body and unsuccessfully attempted to take note of her experience whilst still projected.
As for her parents, if they were asleep at the time at which Camila thought they saw her and recognized her as being out of her body, could they themselves have been in a semi-conscious, unrecalled, projection?
The accumulation of such practical experiences and their subsequent analysis provides the projector with an ever-expanding set of reference points, allowing better control of extraphysical journeys and increased ability to differentiate between and manage the varying levels of awareness manifested in each projection.
Book Review
PALE BLUE DOT: A VISION OF THE HUMAN FUTURE IN SPACE, by Carl Sagan. Title in Portuguese: Pálido Ponto Azul: uma visão do futuro da humanidade no espaço; São Paulo; Companhia das Letras, 1996.
Carl Sagan was an emblematic personality of the conventional science. In his book Pale Blue Dot, the renowned astronomer and researcher documents his scientific research into a possible future for humanity: sidereal space. The work is richly illustrated with beautiful photographs and images of planets, moons and galaxies, and artistic impressions reflecting the possibilities of future space exploration.
In the first few pages of the book, there is a photograph of Earth taken from the boundaries of the Solar System by the space probe Voyager, in which Earth appears as little more than an inexpressive blue dot suspended in the immensity of space.
The image prompts the observer to fresh perspectives and as Sagan himself observes:
"Earth is a very small stage in an immense cosmic arena. Consider the rivers of blood spilled in vain by generals and emperors simply to afford temporary "ownership" of a mere fraction of that dot. Consider the countless cruelties perpetrated upon the inhabitants of one corner of that pixel by inhabitants of some other corner, their frequent conflicts, their reciprocal eagerness for destruction, and their ardent hatred. (...) There is perhaps no better confirmation of the madness of human vanities than this distant image of our minuscule world." (p. 31) [editor's note: translated from the Portuguese version]
For the lucid consciousness, such an illustration of the significance of the Earth relative to the entirety of the cosmos, provides the opportunity for a fresh perspective of their own activities and those of humankind as a whole.
Sagan goes on to examine the conflict between religion and science that had its peak during the geocentric theory discussions. The author advocates a scientific standpoint, arguing that realistic vision of our role in the Universe is not a corruption of the human spirits nor of religious morality. Despite the author's apparently balanced viewpoint, the debate is ultimately of little interest as the opposition of dogmatic materialistic science and religious fanaticism is pointless from a consciential standpoint.
Sagan demonstrates lucidity during his analysis of the famous Apollo Project, observing that the Cold War and its exposition of rockets that could be used to fuel a nuclear conflict were in fact the technical background that enabled the first manned lunar landing. Conversely, the famous picture of Earth taken by astronauts on the Apollo mission opened the door to a new era of planetary consciousness as humans finally saw their world from a new viewpoint, which made it clearer than ever that responsibility for the Earth rests with the whole of mankind.
Later in the book, Sagan excitedly describes the successes of the Voyager 1 and 2 space probes. These crafts reached areas of the Solar System, which remain outside of the reach of manned space travel, regions hitherto unvisited by man.
Whilst conventional space travel cannot take us there, it is of course possible for us to travel to even more remote areas of the cosmos using our subtler bodies through projection, traveling in a dimension in which the speed of thought remains the governing axiom.
Using data relayed back to Earth by the Voyager probes, Pale Blue Dot provides a fascinating insight into the other worlds of the Solar System, discussing the volcanoes of Venus, Mars and Io (Jupiter's satellite), the possibility of life on Titan (one of Saturn's moons), and Voyager's research on Uranus and on Neptune and its respective moons.
The possibility for projectors to contribute to this research are virtually endless, and besides the purely scientific insights, to what degree would sectarianism as we currently know it ceases to exist if we projected to another planet and contemplated a sky totally different from our own?
In Pale Blue Dot, Sagan contemplates the possibility of humankind colonizing other planets of the Solar System. We would have to make them inhabitable, with breathable atmospheres and, in this sense, the book is an exercise in precognition of humanity's presence in space; for humankind to realize such a possibility, it is clear that sectarianist sentiments that currently dominates humankind's outlook would need to be overcome.
The research for Extraterrestrial Intelligence could not be left out, and Sagan focuses on the use of radio waves to try and communicate with other conscious beings in space. This is interesting research, but also very limited from a consciential standpoint. Any projector-and it is not necessary to be a veteran projector-can verify the reality of extraterrestrial extraphysical consciousnesses acting on Earth and even visit other planets inhabited with intelligent civilizations. This experience does not have any mystical connotation but rather is a fact waiting personal verification by anyone who has the interest to establish a viewpoint based on personal experience.
And, as incredible as it may seem for a materialistic scientist, Sagan was not far away from experiencing lucid projections. He declared:
"When I was a kid, my most exultant dreams were to fly-not in some machine, but by myself. I used to begin by jumping and, slowly, I was able to raise my trajectory. Each time it took longer to fall. Shortly, I was in such a high arch that I no longer dropped. I used to land, as a gargoyle, on the pinnacle of a skyscraper or make myself comfortable on a cloud. In this dream - which I have had at least a hundred times, with lots of variations - the flying demanded a certain mental state. It is impossible to put this state into words, but I can still remember the sensation. It was necessary to do some thing inside my head and in the stomach, and then I got to fly only by force of will." (p. 334) [editor's note: translated from the Portuguese version]
According to the author, this desire to fly forms the basis of our unconscious motivation for space exploration. Viewed from the perspective of the science of Projectiology, what the author experienced were, at least, semiconscious projections. And how many of those "hundred times" might these projections have been reasonably lucid and included occurrence of extraphysical flight? How could Sagan, despite his repeated experience of this phenomenon, remain skeptical to the realities of the psychic experiences?
Sagan's book is very positive, particularly for an author unaware of the advanced resources of the consciousness, especially lucid projection (although, it might seem reasonable to argue that he was not truly ignorant of it!).
Pale Blue Dot is an excellent synthesis of information, depicting our current presence in space and providing a realistic prognostic for our future among the stars.
Ivo Valente
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