New Age Religion and Western Culture: Esotericism in the Mirror of Secular Thought
New Age Religion and Western Culture · La religión New Age y la cultura occidental
Source entries are currently shown in Spanish; English-first entries arrive with the next cataloguing pass.
Un estudio empírico e histórico del movimiento New Age, escrito para caracterizarlo por su estructura implícita de creencias y no por sus portavoces: «My purpose will be to characterize and delineate the New Age movement on the basis of an analysis and interpretation of its implicit structure of beliefs» «Hanegraaff — New Age Religion and Western Culture (1996) · p. 16». Su punto de partida es que el término está vacío de contenido estable: «The initial fact about the "New Age" is that it concerns a label attached indiscriminately to whatever seems to fit it, on the basis of what are essentially pre-reflective intuitions» «Hanegraaff — New Age Religion and Western Culture (1996) · p. 16».
De la Segunda Parte saca cinco elementos constitutivos: «They are: (1) This-worldliness, particularly of the weak variety; (2) Holism; (3) Evolutionism; (4) Psychologization of religion and sacralization of psychology; (5) Expectations of a coming New Age» «Hanegraaff — New Age Religion and Western Culture (1996) · p. 529». Y de ahí una caracterización doble. La primera, el New Age como crítica de la cultura: «All New Age religion is characterized by a criticism of dualistic and reductionistic tendencies in (modern) western culture, as exemplified by (what is emically perceived as) dogmatic Christianity, on the one hand, and rationalistic/scientistic ideologies, on the other. It believes that there is a "third option" which rejects neither religion and spirituality nor science and rationality, but combines them in a higher synthesis. It claims that the two trends which have hitherto dominated western culture (dogmatic Christianity and an equally dogmatic rationalistic/scientistic ideology) have been responsible for the current world crisis, and that the latter will only be resolved if and when this third option becomes dominant in society» «Hanegraaff — New Age Religion and Western Culture (1996) · p. 532».
La segunda, la que da nombre al subtítulo: el New Age como esoterismo secularizado, no como renacimiento oriental. «New Age religion is not, as popularly assumed, a product of the "oriental renaissance". Oriental ideas and concepts have, almost without exception, been adopted only in sofar as they could be assimilated into already-existing western frameworks. This has been the pattern in western esotericism since the beginning, and I know of no evidence which suggests that the New Age movement has brought a fundamental change» «Hanegraaff — New Age Religion and Western Culture (1996) · p. 532». «The foundations of New Age religion were created during the late 18th and the 19th century, in the course of a process which I have referred to as the secularization of esotericism» «Hanegraaff — New Age Religion and Western Culture (1996) · p. 532».
El espejo del título son cuatro: «reflected in four "mirrors of secular thought": the new worldview of "causality", the new study of religions, the new evolutionism, and the new psychologies» «Hanegraaff — New Age Religion and Western Culture (1996) · p. 533».
3998 claims · 1 source · 1 attribution
Attribution
recorded, never asserted«Hanegraaff — New Age Religion and Western Culture (1996) · p. 4»
The chain of the work
the processed witness, in emeraldClaims
3998 entries — the work's own voice, with its passage«During the 1980s, and continuing into the 1990s, there has been much talk in western society about the New Age movement. The term "New Age" has entered the standard vocabulary in discussions about ideas and practices regarded as alternative vis a vis dominant cultural trends, especially if these ideas and practices seem to be concerned with "spirituality". In spite of the popularity of the term, its actual content remains extremely vague.» — el punto de partida: el término circula sin contenido estable, y Hanegraaff atribuye la vaguedad a que el New Age no es una organización identificable.
«The initial fact about the "New Age" is that it concerns a label attached indiscriminately to whatever seems to fit it, on the basis of what are essentially pre-reflective intuitions. As a result, the New Age means very different things to different people.» — la etiqueta se aplica por intuiciones pre-reflexivas.
«My purpose will be to characterize and delineate the New Age movement on the basis of an analysis and interpretation of its implicit structure of beliefs.» — el propósito declarado, que es analizar la estructura implícita de creencias.
«defining the term "New Age" is a necessary condition for finding out how it may be understood. That this apparent paradox is not insurmountable» — la paradoja metodológica que el libro se plantea: hay que definir el término antes de poder averiguar cómo entenderlo.
«First, there are the products of journalistic activity. New Age frequently attracts the attention of the media, and this has given rise to a proliferation of information. The popular image of the New Age among outsiders is largely based on these sources, which have an inherent proclivity to the sensational and the controversial and seldom attempt to go beyond the surface aspects of the movement.» — primera de las cinco categorías de literatura que censa: el periodismo, con inclinación a lo sensacional.
«there are many publications written from the perspective of religiously committed outsiders, almost always of a Christian persuasion3. This body of texts is extremely diversified both in general approach and in quality. We find here the whole gamut between attempts at a serious theological dialogue between the churches and the New Age on the one hand, and extremely hostile attempts to unmask the movement as satanic on the other.» — segunda categoría: los cristianos comprometidos, entre el diálogo teológico y la denuncia satánica.
«A third category of literature is written from the "skeptical" point of view. In the U.S.A., this perspective has been represented since 1976 by the Committee for the Scientific Investigation of Claims of the Paranormal (CSICOP) which has its own publishing firm and runs a popular magazine» — tercera: los escépticos, con el CSICOP fundado en 1976 como su representante estadounidense.
«Only nominally committed to scientific research, skeptics have in fact concentrated on influencing the popular media7. They have extended their attention from claims of the paranormal to alternative religious views and tend to criticize religion in general on the basis of a secular-humanistic ideology.» — y el juicio que hace de esa tercera categoría: influye en los medios más que investiga, y critica la religión desde una ideología secular-humanista.
«we could add a fourth one consisting of studies in which New Age is studied less in itself than as an illustration of sociological theories; and a fifth consisting of literature written from New Age perspectives.» — cuarta y quinta categorías: el New Age como ilustración de teorías sociológicas, y la literatura escrita desde dentro.
«in the overwhelming majority of writings the subject has been approached from strongly committed religious or ideological positions, and that scholarly standards of research have seldom been observed. If we look for serious scholarly studies written from a detached point of view, we find comparatively few10. It is this unsatisfactory situation which has provided the motivation for the present study.» — el balance del campo y el motivo declarado del libro.
«There exists a marked lack of (1) in-depth analyses of the worldviews and theologies of alternative movements11 and (2) a historical perspective on their origins and cultural background» — las dos lagunas que imputa a la investigación sobre movimientos religiosos nuevos.
«I will look at the New Age movement from the perspective of the history of (religious) ideas. An effort will be made to put the movement into its proper historical context, as a necessary presupposition for adequately interpreting its worldview and theology.» — la perspectiva que adopta: historia de las ideas religiosas, con el contexto histórico como presupuesto de la interpretación.
«considerable attention will be given to certain religious traditions in western culture which have largely been neglected by historians of ideas and of religion.» — y el compromiso con las tradiciones descuidadas, que es lo que la Tercera Parte cumple.
«As a matter of principle, sociological and anthropological research methods, like interview or participation techniques, have not been used.» — la restricción a fuentes escritas, declarada como principio.
«This is not because these methods are regarded as less important. Quite the reverse: they are essential for a complete view of the New Age movement in which all its different aspects and dimensions are taken into account. The aims of the present study, however, are more modest.» — con su límite dicho en la misma plana: los métodos sociológicos no se descartan por menores, sino por ambición del estudio.
«the choice to work from an analysis of written sources was in no way inspired by a conviction that researchers should remain clinically detached from their subjects. No chance has been left unused to get to know the New Age as well as possible, including frequent contacts and discussions with adherents and sympathizers as well as occasional participation in New Age activities.» — y la aclaración de que la restricción no es distancia clínica: hubo trato y participación ocasional.
«my arguments and discussions will refer to the written sources alone, and will have to justify themselves without recourse to other kinds of infor» — la regla que se impone, aun así: el argumento se justifica solo por las fuentes escritas.
«The empirical study of religions can be distinguished from theological, positivist-reductionist or religionist approaches by its practice of permanent epoche (suspension of normative judgment), also known as method» — la definición del enfoque empírico por la epoché permanente.
«According to the positivist-reductionist approach, the religious views under study are delusions. This view (represented in the case of New Age research by the skeptical literature) rests on an ideological foun» — y lo que le imputa al enfoque positivista-reduccionista, que adjudica a la literatura escéptica.
«the empirical approach to the study of religions holds that it is impossible to answer the question of ultimate religious or metaphysical truth on scientific grounds, and that it cannot therefore be the business of the researcher to adjudicate on the validity of the believer's truth.» — el núcleo del método: la verdad metafísica última no se decide por vía científica, y el investigador no arbitra sobre la verdad del creyente.
«it is sometimes suggested by adherents of the "religionistic" approach that the empirical mode of research is itself reductionist or positivist, because it adopts an agnostic position with regard to ultimate questions and restricts itself to what can be objectively asserted by scientific and scholarly means. This is a misunderstanding of both the» — la objeción religionista que recoge —que el método empírico sería reduccionista— y su respuesta, que la llama malentendido.
«this criticism fails to recognize that the empirical approach is inspired by the wish to do full justice to the integrity of the believer's worldview, to an extent which is not possible for positivist-reductionists.» — su argumento contra esa objeción: el método empírico busca hacer justicia a la integridad de la visión del creyente.
«The information offered by empirical research can assist in discarding incorrect perceptions among outsiders (resulting from lack of familiarity with the religion in question), but it may also unveil aspects of that religion which are unknown and surprising (and not necessarily welcome) to the believers themselves.» — lo que el método puede dar a los de fuera y lo que puede quitarle al creyente, dicho en la misma frase.
«In view of the heated but often poorly informed controversies surrounding the New Age movement and its religious views, empirical research certainly has an important mission to fulfill.» — la misión que le adjudica al método empírico en esta controversia concreta.
«The principal theoretical tool to safeguard scientific legitimacy in this situation is the distinction between emic and etic» — la herramienta que sostiene la legitimidad del método.
«An accurate presentation of the religion under study as expressed by the believers themselves must be the basis of research. On the part of the researcher, the reconstruction of this emic perspective requires an attitude of empathy which excludes personal biases as far as possible.» — la reconstrucción de lo emic y la empatía que exige.
«Scholarly discourse about religion, on the other hand, is not emic but etic. This means that it may involve types of language, distinctions, theories, and interpretive models which are considered appropriate by scholars on their own terms. Scholars may introduce their own terminology and make theoretical distinctions which are different from those of the believers themselves.» — y la contraparte etic: el investigador puede introducir su propia terminología.
«The structure of this study reflects the order in which the actual research was done. First, a representative sample of New Age literature was analyzed in detail; the results of this descriptive analysis make up Parts One and Two of the book. Second, an attempt was made to interpret the material of Parts One and Two from a historical perspective, in order to reach a comprehensive view of the nature of New Age religion25. This concluding synthesis is presented in Part Three.» — la estructura del libro declarada como orden de la investigación: análisis descriptivo primero, interpretación histórica después.
«the systematic (re)construction of a historical context for interpretation was deliberately undertaken after the analytic part had been concluded, in order to minimize the risk of the interpretative context influencing the analysis—or even the choice of sources—» — y por qué en ese orden: para que el contexto interpretativo no contaminara el análisis ni la elección de fuentes.
«I will take care to present my research in such a way as to make it evident to the reader at each point whether it is the New Age movement or the present author whose opinions are being expressed.» — el compromiso de deslinde de voces que el libro se impone en nota, y que esta ficha sigue al repartir sus secciones.
«The use of the term "New Age Religion" is not meant in any way as a premature statement about the measure of internal coherence of the New Age movement (such as would be implied by speaking about "The New Age religion", which is not done here» — la advertencia sobre el propio título: llamarlo religión New Age no adelanta ningún juicio sobre su coherencia interna.
«Because my complete argument will rest on the representative value of the written sources selected for analysis, the criteria used for selection are crucial to the whole endeavour.» — el peso que carga la selección de fuentes.
«we are not dealing with the relatively comfortable situation of a religious movement the boundaries of which can be defined beforehand on the basis of normative doctrines, generally recognized leaders, and organizational structures or common practices.» — y por qué la selección es difícil: el New Age no tiene doctrina normativa, líderes reconocidos ni estructura.
«What is required is a dialectical approach which starts with a well-founded but sufficiently inclusive preliminary demarcation while allowing for adjustments in the course of the research process.» — la salida que propone: demarcación preliminar inclusiva, ajustable sobre la marcha.
«The first approach would imply that we start discussing the New Age movement as if no problem of definition exists. The second approach would entail the paradox of studying "specific examples" of a movement yet to be defined. Starting with a definition, finally, would mean defining the New Age before investigating it.» — el diagnóstico de los tres métodos estándar aplicados a este caso.
«we may therefore start with a preliminary demarcation of the New Age movement provided it is sufficiently inclusive» — la conclusión operativa del rodeo metodológico.
«It is not impossible that the results of this analysis will lead to the conclusion that some materials which were included first will have to be excluded from the field of "New Age" later.» — el carácter revisable de la demarcación, dicho en las dos direcciones.
«It is in defining the boundaries of the New Age, then, rather than its core, that we encounter difficulties.» — dónde está la dificultad: en los bordes, no en el núcleo.
«Nor do we need to draw the radical conclusion that "anything goes" in the sense that any use of the term is equally valid.» — y el límite que le pone al relativismo de la etiqueta.
«If M. Gorbachev's political reforms in the former Sovjet Union are hailed by some New Age-believers as a sign of the corning of the New Age, and Gorbachev himself as the chosen instrument of higher powers, this must be noted as part of New Age beliefs31. It would obviously be an error, however, to infer from this that we need to study Gorbachev's bestselling book Perestrojka as a statement of New Age doctrine.» — el primer ejemplo del criterio de exclusión: que algunos creyentes New Age saluden a Gorbachov como instrumento de poderes superiores es dato del New Age, no razón para estudiar la Perestroika como doctrina.
«Anthroposophy is a clearly demarcated organisation which emerged and developed into its current shape far earlier than the period in which the term New Age began to be used as a general label. Furthermore, Anthroposophists will usually reject the label "New Age" as unrelated to the specific teachings of their founder Rudolf Steiner.» — el segundo: la antroposofía queda fuera por fecha y por rechazo propio de la etiqueta.
«the fact that outsiders or New Age believers associate these movements with each other (which is reflected by the presence of anthroposophical literature in most New Age bookshops) is in itself highly significant. It may alert us to the possibility of affinities between the religious views of Anthroposophy and New Age, or of a historical connection between the two.» — con la salvedad que sigue: la asociación misma es significativa y puede señalar afinidad o conexión histórica.
«If New Age believers suggest that the essence of Buddhism is synonymous with the essence of the New Age, this fact can teach us much about New Age belief, but it does not imply that we need to study, say, the Pali canon in order to find the meaning of the New Age there. Rather, a study of sources in which modern New Age believers establish the connection is required.» — el tercero: la identificación New Age del budismo no obliga a estudiar el canon pali, sino las fuentes que hacen la identificación.
«the decision to exclude certain phenomena is based essentially on common sense. By analyzing the criteria implicit in such decisions, we can formulate two initial guidelines for deciding which sources to include» — el criterio confesado, que es el sentido común analizado después.
«The New Age movement is commonly, and rightly, regarded as rooted in the so-called counterculture of the 1960s. Indeed, many of the concerns which can still be found in the movement of the 1980s and the early 1990s were present already in the 1960s, including the expectation of a New Age—the "Age of Aquarius" as celebrated in the musical Hair—which would replace the culture of the status quo.» — la raíz en la contracultura de los sesenta, con la Era de Acuario del musical Hair como ejemplo.
«Although this broad definition is not unnatural in view of the many uncontested similarities and continuities between the early and the later period, it tends to obscure some crucial changes which took place during the 1970s. As a result of these changes, the New Age movement of the 1980s looks very different from the earlier movement in important respects.» — y el reparo que le pone a la definición amplia: oculta los cambios de los setenta.
«The early alternative movement was dominated by adolescents rebelling against the values of the older generation. Bob Dylan's well-known saying that "you can't trust anyone over thirty years old" neatly describes the sentiments which prevailed in the counterculture. The New Age movement of the 1980s, on the other hand, no longer represents a specific generation but attracts people of all ages.» — el primer cambio: de una generación a todas las edades.
«others no longer wish to be identified with it because they feel it has betrayed the ideals of the counterculture.» — y los que rechazan la etiqueta por traición a los ideales de la contracultura.
«The left-wing political beliefs of the counterculture and its commitment to radical action are no longer characteristic of the New Age movement of the 1980s. The writings of Marx, Che Guevara or Mao Tse-tung are completely absent in the modern New Age bookshop, and New Age spokesmen do not usually call on their audiences to take political action in the streets (they may, however, organize group meditations for world healing» — el segundo cambio: se va la política de izquierda y quedan las meditaciones grupales por la sanación del mundo.
«One of the most characteristic elements of the counterculture was the widespread use of psychedelic drugs. It has often been noted that most of the New Religious Movements which enjoyed their heyday in the wake of the counter-culture (late 1960s and early 1970s) strongly discouraged or flatly forbade the use of drugs. Instead, they emphasized meditation and other spiritual techniques as alternative means of expanding consciousness.» — el tercer cambio: los movimientos religiosos nuevos desaconsejaron o prohibieron las drogas y pusieron la meditación en su lugar.
«This same approach has become typical for the New Age movement of the 1980s, which no longer encourages the use of psychedelic drugs as part of its religious practices» — y el New Age de los ochenta hereda esa posición.
«Although the terms "New Age" or "Aquarian Age" did belong to its vocabulary, the movement was not generally known under the name "New Age movement".» — el nombre no es contemporáneo del fenómeno.
«I will therefore restrict the enquiry to written sources that were either published, or enjoyed popularity, after the first half of the 1970s. Sources that were popular in both the period before and after (roughly) 1975 qualify for inclusion in the analysis, but sources which are characteristic of the earlier period and declined in popularity during the 1970s will be excluded.» — el corte de fecha, con su regla de inclusión y de exclusión.
«the emphasis lies on their character as social entities rather than as groups of people sharing certain beliefs. There are, no doubt, very strong continuities between both periods in terms of beliefs and ideas.» — el corte es de entidad social, no de ideas, y las continuidades de creencia se reconocen.
«The New Age is originally a movement of modern western, industrialized society. Although there are some signs that New Age ideas have begun to spread beyond this domain35, the movement's foundations lie in the United States and Western Europe» — el marco geográfico y cultural, con la salvedad de que las ideas ya se difunden fuera.
«Within this field, I have restricted the analysis to American and English sources for the following reasons. Most of these sources are also accessible (either in the original language or in translation) in the other countries mentioned, while Dutch and German sources in particular are seldom translated and therefore remain unknown abroad. It is the English and American literature which has clearly set the trends for other countries.» — la restricción a fuentes inglesas y estadounidenses, con su razón declarada.
«The body of New Age ideas seems to be an English-American affair by any standards, and this will be reflected in the study.» — el juicio sobre las variantes regionales: no aportan y no entran.
«the fact that the research was conducted in the Netherlands has exercised some limited influence on the choice of texts, especially in relation to the American situation.» — y la influencia que sí reconoce en la selección: el lugar donde se investigó.
«The present survey includes such American sources as are indispensable for a balanced view of the American New Age but are largely or completely unknown in the Netherlands (the books based on messages from Ramtha channeled by J Z Knight are a case in point» — el correctivo aplicado: los libros de Ramtha canalizados por J Z Knight entran por indispensables aunque en los Países Bajos no se conozcan.
«To the extent that books in these categories are not explicitly written to promote a New Age perspective, these sources will be excluded from our analysis as a matter of principle. The reason is simply that, although they happen to be on sale in New Age bookshops, their contents have nothing to do with the New Age movement specifically.» — la exclusión de los libros sobre budismo, hinduismo, sufismo, mística judía y gnosticismo que se venden en la librería New Age: estar en el anaquel no los hace New Age.
«the high level of interest for such subjects among a New Age readership is highly significant in itself; the reasons for this interest can, however, be inferred easily from more specific New Age sources which refer to these traditions» — con la salvedad de siempre: el interés mismo es significativo y se lee en las fuentes New Age que remiten a esas tradiciones.
«there is a tendency to regard all NRM's, at least if they are not explicitly Christian, as New Age. The unfortunate result is that New Age becomes a synonym for culturally deviant NRM's in general, including those which do not accept the label or are indifferent to it.» — la primera de las dos posturas encontradas sobre la relación entre New Age y movimientos religiosos nuevos.
«there is an equally strong tendency to present the New Age movement as one NRM among others. However, the discussion in such cases usually makes it abundantly clear how badly the New Age in fact fits this mold» — y la segunda, con el reparo que le pone.
«the absence of generally recognized leaders and organizations, normative doctrines and common practices effectively distinguishes it as a whole from the many movements which do have these characteristics.» — lo que sí distingue al New Age del conjunto de los movimientos religiosos nuevos.
«it cannot be doubted that there exist many clearly organized movements with leaders, specific doctrines and practices which do describe themselves explicitly as "New Age", side by side with movements which are often associated with New Age by others although they refer to themselves by more specific designations (for instance Transcendental Meditation, Hare Krishna, Rajneeshism» — y la complicación que no armoniza: hay movimientos organizados que sí se dicen New Age, y otros que otros llaman así y se nombran de otro modo.
«Cult Sect Individualistic Collectivist Loosely structured Tightly structured Few demands on members Many demands on members Tolerant Intolerant Inclusivist Exclusivist Transient Stable Undefined boundaries Clearly circumscribed Fluctuating belief systems Stable belief systems Rudimentary organisation Stable organization Highly ephemeral Persisting over time» — el cuadro de oposiciones culto/secta que Hanegraaff arma a partir de Campbell; el troceo devuelve las dos columnas alternadas, y así se cita.
«Campbell's identification of the "cultic milieu" provides us with a solid foundation for determining what should and what should not be regarded as New Age within the wider field of NRM's.» — el uso que le da al concepto de milieu cúltico: criterio de demarcación.
«The very difficulty of "catching" and defining the New Age—its vagueness and fluency which provided the starting point of our study—strongly suggests cultic rather than sectarian characteristics.» — el argumento: la dificultad misma de definirlo es señal de carácter cúltico y no sectario.
«it is natural to conclude that the New Age is either synonymous with the cultic milieu or that it represents a specific historical stage in the development of it. In view of the time restrictions discussed above, the latter alternative would seem to be preferable.» — la conclusión, con la disyuntiva planteada y la opción que prefiere por la restricción de fecha.
«The use of the words "organization" and "new religious movement" seems somewhat unfortunate in this context as it tends to obscure the very character of the cultic milieu which, by definition, is not organized and transcends specific NRM's.» — el reparo que le pone a York: llamar organización al milieu cúltico borra justo lo que lo define.
«It would therefore be more correct to say that the New Age is synonymous with the cultic milieu having become conscious of itself as constituting a more or less unified "movement" (although not a "New Religious Movement" in the normal sense of the word» — y la enmienda que propone: el New Age es el milieu cúltico vuelto consciente de sí como movimiento.
«Campbell's analysis of the cultic milieu was published in 1972; that is, before the emergence of the New Age movement as understood in this study.» — el dato de fecha en que apoya la enmienda.
«The birth of the New Age movement in the sense we will use in this study is marked by the phenomenon that people on a wide scale began to recognize the existence of what Campbell calls the cultic milieu. As a result, they began to refer to this milieu as a "movement", and began to perceive themselves and others as participating in this movement.» — la definición del nacimiento del movimiento: el reconocimiento a gran escala del milieu como movimiento.
«we are justified from the outset to exclude from our study all movements displaying the sect characteristics listed above, while including in principle all movements of the cult variety.» — la regla de exclusión que saca del par culto/secta.
«these two polar opposites are in fact ideal types, between which there is room for many varieties.» — con el límite dicho: son tipos ideales, no cajones.
«I will follow the general rule that sources qualify as New Age the more they diverge from sect characteristics and approach the cultic profile.» — la regla graduada que adopta para admitir fuentes.
«sources representative of "transorganizational" New Age currents will be considered preferable to sources representative of specific organizations» — y la preferencia por lo transorganizacional, declarada como guía y no como principio estricto.
«For instance, astrological handbooks intended for the calculation of birth charts and the like will be excluded, while more reflective literature about the religious or psychological value of astrology may be included.» — el criterio que separa el manual práctico de la reflexión: entra la segunda.
«while the New Age belief in crystals as transformers of cosmic energy is very relevant to our inquiry, it would be useless for our concerns to study picturebooks in which the different kinds of crystal are listed together with descriptions of their accompanying virtues.» — el mismo criterio aplicado a los cristales: la creencia interesa, el catálogo de virtudes no.
«This purely practical dimension of New Age religion is of great importance for a complete view of the movement. As noted in the introduction, however, its study would require the use of methods and research strategies which differ from those of textual analysis and historical interpretation concentrated on in the» — la deuda que declara: la dimensión práctica importa y pide otros métodos.
«concentrate on the ideas and leave the systematic study of practices to other researchers.» — y a quién se la deja.
«The empirical situation of the New Age movement displays the characteristics of a cluster of phenomena associated by contiguity. They are classified together on the basis of various structural or functional relationships (either or not of a social nature), but there is no logical implication or guarantee that the various beliefs referred to as "New Age" will display any intrinsic similarities.» — lo que la demarcación preliminar consigue y lo que no: asociación por contigüidad, sin garantía de semejanza intrínseca.
«All the arguments used (age, commitment to political action, use of drugs, time period, geographical situation, cultural provenance, and sect/cult characteristics) are extrinsic to the beliefs of participants.» — y el reconocimiento de que todos sus criterios son extrínsecos a las creencias.
«It remains to be seen whether it will be possible to speak of one New Age movement on the basis of association by similarity (of beliefs). This question, which is the one we seek to answer in the present study, therefore remains untouched by the preliminary demarcations.» — la pregunta que queda intacta y que el libro se propone contestar.
«During approximately two years (summer 1990-autumn 1992) a number of leading New Age bookshops in the Netherlands were visited on a regular basis (this included the large New Age section of an American bookshop in the Netherlands, which allowed for an adequate impression of the American supply). During travels over a period of several years I further had occasion to visit bookshops in Germany, France, and England. During these visits, the supply of books was systematically surveyed. The proprietors were consulted for advice about which books were especially popular among their» — cómo se armó el corpus: librerías New Age visitadas con regularidad y consulta a los libreros sobre lo que más se vendía.
«The materials fall into five categories, corresponding to the major trends which I found can be discerned in the New Age movement.» — las cinco categorías del corpus, que son las cinco tendencias de la Primera Parte.
«Healing & Growth; 3. New Age Science; 4. Neopaganism; 5. New Age in a restricted and in a general sense.» — el listado de esas cinco, ya en la plana siguiente; la primera, Channeling, queda partida por el salto.
«these different trends, although clearly identifiable, are far from being rigidly separated and therefore display a considerable overlap. For instance, part of the material based on channeling (cat. 1) is concerned with information about healing (cat. 2). As a result, certain books can turn up in more than one category.» — con el traslape declarado: un mismo libro puede caer en dos categorías.
«This way of subdividing the New Age material emerged naturally in the course of this research. It must derive its justification from its practical heuristic value and its ability to chart the field in an elegant and comprehensive way.» — el estatuto que le da a su propia división: valor heurístico práctico, no verdad de la cosa.
«In spite of all criteria, the choices which had to be made from the wealth of material will inevitably remain vulnerable to criticism. It can be predicted that some readers will regret the absence of this or that book which they feel is absolutely essential, and that others will find that I included some books which they consider less important.» — la vulnerabilidad de la selección, dicha por él antes que por sus críticos.
«At a certain point in the research I found the number of new and unexpected ideas starting to diminish, until finally the reading became increasingly repetitive, with books presenting already familiar notions in different wordings. This has been taken as an indication that a sufficiently complete overview had been obtained.» — y el criterio de saturación con que la da por suficiente.
«The aim of the next five chapters (Part One) is to provide the reader with a general orientation to the field. The five major trends discerned in New Age religion will be introduced one by one, with reference to the available sec» — el plan de la Primera Parte, que es orientación al campo.
«An effort will be made to put each of these trends into perspective from the point of view of the systematic study of religions. Finally, the authors and sources selected as representative for each category will be briefly introduced. The corpus as a whole will then be analyzed in Part Two.» — y lo que hará con cada tendencia: situarla desde el estudio sistemático de las religiones y presentar sus autores representativos.
«The term channeling refers to the conviction of psychic mediums that they are able, under certain circumstances, to act as a channel for information from sources other than their normal selves. Most typically, these sources are identified as discarnate "entities" living on higher levels of being, but the complete range of channeled sources mentioned in the literature contains almost everything to which some, kind of intelligence might be attributed» — la definición de partida de channeling; la coma tras *some* es del OCR.
«In many cases, a state of trance appears to be required, during which the entity takes possession of the medium's body to communicate either by the speech organs or (less usual in the New Age context) by automatic writing. The trance in such cases may vary from a state of complete or almost complete dissociation, during which the medium has no conscious knowledge of what happens, to a very light trance in which part of the medium's consciousness remains able to witness the channeling process as an outside observer.» — los grados de trance, del disociativo completo al ligero.
«If all channeling phenomena could be associated with trance, we would be permitted to regard channeling as a special case of the well-known—if still insufficiently understood— phenomenon of religious dissociation, which under different and not always compatible labels (such as "ecstasy", "trance", "spirit possession", "mediumship") has been the object of much research» — la clasificación que se podría hacer si todo fuera trance: disociación religiosa.
«do not seem to involve trance at all, notably the cases of inner dictation in which the medium hears a voice dictating messages which (s)he writes down in a fully conscious state.» — y el hecho que la impide: la dictación interna en estado consciente.
«the only common denominator appears to be the fact that people receive information—messages—which they interpret as coming from a source other than their own normal consciousness.» — el único denominador común que le reconoce al fenómeno.
«We may slightly specify this by adding that this source is believed to represent a level of wisdom or insight superior to that of most humans (although it is not necessarily or even usually regarded as all-knowing and infallible» — la precisión, con el paréntesis que la acota: la fuente se cree superior, no infalible.
«communication with spirits of the recently departed—as in classical spiritualism—is not characteristic of New Age channeling.» — el deslinde respecto del espiritismo clásico.
«historians of religions, if presented with these definitions, would probably recognize both as attempts to demarcate the general class of "religious revelations" rather than "channeling" specifically.» — lo que le objeta a las definiciones corrientes: demarcan la revelación religiosa en general, no la canalización.
«although one might expect the comparative study of religious revelations to be of obvious importance in the systematic study of religions, remarkably little research has in fact been done in this area. We do not yet possess a usable cross-cultural theory or typology of revelations, and this makes» — la laguna que declara: no hay teoría ni tipología transcultural de las revelaciones.
«a modern comparative study of revelations might more fruitfully focus on this form and content than on the supposed author. Nothing essential would be lost in such an approach, because all relevant information about the author is necessarily contained in the form and content itself.» — el desplazamiento que propone: de la fuente supuesta a la forma y el contenido.
«Regarding channeling as "inspiration" has only one disadvantage. The secularization of its original meaning has resulted in a close association of "inspiration" with the realm of artistic and literary creation. The underlying belief that artistic creation is, indeed, the result of divine revelation is no longer dominant today. Consequently, "inspiration" has become a rather weak term to use for the phenomena under discussion.» — por qué descarta el término inspiración: la secularización lo ató a la creación artística.
«I prefer to speak of "articulated revelations", which has the added advantage of making its status as a subgroup of religious revelations explicit.» — y el término que propone en su lugar.
«there is a strong tendency to turn the argument around and claim that all revelations of the past are to be regarded as channeling.» — la tesis contraria que circula: toda revelación pasada sería canalización.
«This view was introduced by Klimo in his pioneering study of 1987, and has been rather uncritically adopted by almost all commentators since» — a quién se la adjudica y cómo la ve recibida.
«By studying the process of channeling in its modern manifestation, or so it is suggested, we will be able to find out what really happened to the Old Testaments prophets, to Muhammed, and many others. Channeling, in effect, is perceived as the master key to understanding religion.» — la fórmula con que resume el atractivo de esa tesis.
«as a hypothesis the idea that channeling and other revelations share the same etiology is completely valid and indeed very interesting. It certainly deserves serious and unbiased study. However, our present state of knowledge does not permit us to regard it as more than an hypothesis.» — lo que le concede a la tesis y dónde le pone el freno: vale como hipótesis, no como resultado.
«First, the scarcity and inherent limitations of sources about ancient religious revelations make their identification as "channeling" highly speculative: we do not know for sure what happened, and we should not pretend that we do.» — la primera objeción: las fuentes antiguas no dan para identificar canalización.
«Second, and more important, neither do we know to what extent the different channeling phenomena, and a forteriori, religious (articulated) revelations in general have to be attributed to, and can be explained in term of, one single process.» — la segunda, que él tiene por más importante: no se sabe si hay un solo proceso detrás.
«both channeling and "articulated revelations" are mere container concepts which do not necessarily imply a deeper similarity between the phe» — el estatuto que les da a los dos términos: conceptos contenedor.
«A provisory association on the basis of abstract criteria is thus wrongly presented as proof that the phenomena in question are similar in essence.» — la estrategia argumentativa que denuncia: pasar de la definición abstracta a la identidad de esencia.
«"channeling" is an emic term used in the New Age context to refer to the general etic category of "articu» — su conclusión sobre el estatuto del término.
«The attempt to present channeling as an etic term must be dismissed as an apologetic strategy for convincing the public of the validity of New Age channeling.» — y el nombre que le pone al uso etic del término: estrategia apologética.
«This conclusion has, of course, no bearing on the validity of New Age channeling as such. It may or may not be a valid source of revelation regardless of its similarity or dissimilarity to other reported revelations.» — la abstención expresa: nada de esto decide sobre la validez de la canalización misma.
«Many of the fundamental New Age beliefs, as we will see in Part Two of this study, have first been formulated in channeled messages.» — el peso que le da a la canalización en la génesis del New Age.
«in spite of the tendency among New Age believers to emphasize personal experience as the exclusive basis of religious truth, New Age religion must to a large extent be considered a religion of revelation» — la tensión que consigna sin resolver: se predica la experiencia personal y se practica una religión de revelación.
«Channeling may be either intentional or spontaneous13. In cases of spontaneous channeling, the channel is more or less at the mercy of the comings and goings of the revelations. Intentional channels have control over the phenomenon and can usually produce it at will, either or not using specific techniques.» — el par intencional/espontáneo con que ordena los modos.
«Because it is widely believed in New Age circles that channeling is a natural ability which is latent in everybody, the phenomenon of intentional channeling has resulted in the publication of do-it-yourself books with instructions for getting in touch with one's personal guide» — la creencia de que la canalización es facultad latente en todos, y el género editorial que produce.
«However, it is not denied that some people are more gifted than others. Most of the revelations central to New Age religion have been produced by "natural channels". In most of these cases the channeling process started spontaneously, taking the medium by sur» — con su límite: los canales centrales del New Age son naturales y empezaron por sorpresa.
«Seth was the name of the entity who would later introduce himself as responsible for this revelation. The first message was apparently received by automatic writing, but Roberts describes how she gradually developed via some intermediate stages into a full-trance intentional channel displaying the typical characteristics of "spirit possession".» — según Hanegraaff, Jane Roberts pasó de la escritura automática al trance profundo con los rasgos de la posesión.
«During a channeling session Roberts's general behaviour and facial expression would become distinctly male, and her voice would drop dramatically.» — y lo que describe de esas sesiones: expresión masculina y voz caída.
«One of the most famous New Age channels, J Z Knight, describes her whole early life as a preparation for the meeting with her entity "Ramtha". At a certain moment, a clairvoyant predicted that she would meet "the One" in the near future, and another saw "an awesome power walking with her", whom she described as "on the same scale" as Jesus Christ» — según Hanegraaff, J Z Knight lee su vida entera como preparación del encuentro con Ramtha, con dos videntes anunciándolo.
«During the early 1960s, psychologist Helen Schucman began to experience visions and to hear an distinct "inner voice", both in her dreams and while awake. In October 1965 it started to tell her 'This is a course in miracles. Please take notes» — según Hanegraaff, la psicóloga Helen Schucman oyó la voz interior que le dictó A Course in Miracles.
«the voice proceeded to dictate the opening paragraph of what was to become, over a period of eight years, the 1188 pages of A Course in Miracles. Over the years the voice proved to be remarkably consistent, stopping the dictation when interrupted (by telephone calls etc.) and continuing at the next opportunity, if necessary in the middle of a sentence.» — el dictado, con el detalle de la consistencia que reporta: la voz se detenía y retomaba a media frase.
«she never really accepted the role which was forced upon her against her choice, and which conflicted with her atheistic persuasion.» — y la resistencia que nunca cedió, contra su propia persuasión atea.
«not one of the channels whom I studied (including those who authored do-it-yourself books) appears to have actually learned to channel in a purely intentional way, simply by applying techniques. They invariably report having had spontaneous psychic and/or channeling experiences beforehand.» — el hallazgo negativo que declara: ningún canal de los estudiados aprendió a canalizar solo por técnica.
«angels, invisible playmates and other "little folk" when he was a child20. The voice of an angel helped him discover his psychic abilities» — según Hanegraaff, Edgar Cayce veía ángeles y compañeros invisibles de niño, y una voz angélica le descubrió sus facultades.
«Eva Pierrakos's abilities appear to have appeared spontaneously in the form of automatic writ» — según Hanegraaff, las facultades de Eva Pierrakos aparecieron como escritura automática.
«David Spangler had a powerful experience—similar to the one described» — según Hanegraaff, David Spangler tuvo de niño una experiencia semejante a la de Roberts; la frase se completa al otro lado del corte de chunk, a los siete años.
«After he had tried to develop his abilities by practicing meditation, channeling experiences continued to appear sponta» — y lo que siguió, según el mismo pasaje: la meditación no sustituyó a la aparición espontánea.
«Sanaya Roman had psychic experiences since her teens and spontaneously started to hear a voice when she was seventeen» — según Hanegraaff, Sanaya Roman empezó a oír una voz a los diecisiete.
«no definite conclusions can be drawn on such an impressionistic basis, but the above seems to suggest that channeling indeed requires a natural aptitude, more or less comparable to musical talent.» — la analogía con el talento musical, presentada con su propia reserva sobre lo impresionista de la base.
«the evidence seems to suggest that while the trance and automatism varieties of channeling require some training on the part of the channel, who must learn to use and control his/her talents to achieve maximum effectivity, the hearing of inner voices does not require such train» — el matiz dentro de la analogía: trance y automatismo piden entrenamiento, la voz interior no.
«While the most influential channeled texts appear to have been produced by "natural" channels, the messages of purely intentional channels seem on the whole to be rather unremarkable.» — y el juicio sobre los canales puramente intencionales.
«it seems to me that the concept of "open channeling" can indeed be very well defended as relevant for New Age phenomena. Klimo does not say that anyone who feels inspired is in fact channeling; he says that the concept of open channeling allows everybody to channel.» — la defensa que hace del concepto de Klimo contra sus críticos, precisando qué dice y qué no dice.
«by including the crucial words 'is said to' in his definition of channeling, Klimo has made it quite clear that the decision whether a given phenomenon is to be regarded as channeling ultimately depends on the personal belief of the channel» — la clave que le encuentra a la definición: el *is said to* remite la decisión a la creencia del canal.
«the answer to the question whether "intuition, insight, inspiration and imagination" qualify as channeling must depend upon how these phenomena are experienced and interpreted by the person in question.» — la consecuencia: intuición, insight, inspiración e imaginación son canalización o no según cómo las viva e interprete quien las tiene.
«if we analyze the techniques offered for developing channeling abilities, we find that they consist largely of techniques for awakening and using natural intuitive abilities» — lo que encuentra al analizar las técnicas de desarrollo de la canalización.
«appear to concentrate on setting aside or circumventing rational "ego" control by various means, allowing imagination and the "stream of consciousness" to express itself freely in speech. In principle, this does not require special talents but only the ability to trust oneself and "let go".» — y en qué consisten: apartar el control racional del ego, sin exigir talento especial.
«it is only to be expected that their content will often be rather close to the medium's own beliefs.» — lo que espera del contenido así producido.
«if we conclude from this that the source of these messages is "just the imagination" of the channel, we are making an emic statement, reflecting certain presuppositions about the nature of the mind which the medium is under no obligation to share.» — la advertencia metodológica que le pone a esa expectativa: llamarlo *solo imaginación* es ya una afirmación emic.
«many intentional New Age channels will emically assert—like Shaw's Joan of Arc—that the faculty of the imagination is the medium for "divine" revelations.» — y la posición emic contraria, que remite al epígrafe de Shaw.
«Trance channeling and automatisms seem to belong together to a considerable extent. These phenomena display an obvious similarity with "spirit possession" as known from shamanic contexts» — la primera de sus tres agrupaciones: trance y automatismos, con la posesión chamánica al lado.
«the shaman/medium typically starts his career with spontaneous experiences and/or possession symptoms. The person in question is thereby started on a development which results, in the succesful cases, in the ability to control the phenomena and turn them into socially useful directions» — el paralelo de carrera que traza entre chamán y médium.
«The hearing of inner voices and the occasional seeing of visions, without trance and without the symptoms of spirit possession, seems to be a different phenomenon. It is not clear from the evidence that this subgroup of "channeling" involves a development resulting in increasing control over the experiences; they seem to retain an essentially spontaneous character.» — la segunda agrupación: voces interiores y visiones, sin control creciente.
«there are cases of channeling in which the medium is simply sitting quietly and relaxedly, usually with eyes closed, and talks to the audience in a normal voice. There are no obvious symptoms of spirit possession (seizures, voice alterations, etc.). Some degree of dissociation may be involved, resulting from deep meditative relaxation, but the extent to which such a state may be described as "trance" is probably a matter of definition.» — la tercera: el canal sentado que habla con voz normal, donde llamarlo trance es cuestión de definición.
«these distinctions are of a preliminary character. While I am reasonably convinced that the second type is different from the others, the relation between the first and the third is less clear. They may turn out to be different in essence, but it is also possible that they in fact represent two opposite poles of a continuum.» — la reserva sobre su propia clasificación, con la duda entre esencia distinta y polos de un continuo.
«some cases of channeling do not seem to fit so well, notably Edgar Cayce's practice of providing information while apparently asleep.» — el caso que no le encaja, dicho por él.
«More definitive answers will require a polymethodological approach combining the perspectives of (para)psychology and consciousness research, neurology, anthropology and religious history.» — lo que haría falta para contestar, y que no está en este libro.
«Edgar Cayce (1877-1945) is one of the most famous psychics of this century. In 1900 he developed laryngitis and lost his voice. When an amateur hypnotist put him into a trance, Cayce appeared to be able to correctly diagnose his own illness and prescribe a cure.» — según Hanegraaff, el origen de las lecturas de Edgar Cayce está en una laringitis y una hipnosis de aficionado.
«Cayce turned out to be able to give correct diagnoses even over great distances, and the accuracy of his "readings" (as the session transcripts were called) eventually made him famous.» — y cómo llegó la fama: los diagnósticos a distancia y la exactitud de las *readings*.
«1923 Cayce met Arthur Lammers, an enthusiast of theosophy and the occult who introduced him to the idea of reincarnation. Subsequently, Cayce began to describe past lives while in trance, often explaining illnesses with reference to them.» — el giro a la reencarnación, que Hanegraaff data en el encuentro con Arthur Lammers en 1923.
«All the readings were systematically taken down in shorthand by a secretary, which has resulted in a mass of written material.» — cómo se conservó el material.
«Cayce's son Hugh Lynn Cayce took charge of his father's heritage, reorganizing the Association for Research and Enlightenment (A.R.E.) which had been founded in 1931 for the purpose of studying and disseminating the readings.» — el papel del hijo y de la A.R.E., fundada en 1931.
«In many of the most popular Cayce books, however, it is often difficult to distinguish between Cayce's ideas and those of his interpreters.» — la advertencia de crítica de fuentes que hace sobre los libros de Cayce.
«ECMM, in particular, is basically a book by Henry Reed, who only seems to use the Cayce material as a pretext for presenting his own views.» — con el caso nombrado: Henry Reed usando el material de Cayce de pretexto.
«We will be concerned with the Wirkungsgeschichte of the Cayce books in the New Age context, rather than with an attempt to recover the original meaning.» — el criterio con que trata el material de Cayce: historia de sus efectos, no del sentido original.
«Although Cayce lived long before the emergence of the New Age movement, the books based on his readings have crucially influenced the development of the latter. They have been popular at least since the 1960s and have remained so up to this day. Many of the more recent books based on his readings are fully representative of modern New Age thought.» — por qué entra Cayce pese a la restricción de fecha.
«Cayce only occasionally channeled personified sources (notably the archangel Michael42). Normally no individual source was identified, but it is widely believed by Cayce's supporters that he in fact tapped into the collective uncon» — lo que Hanegraaff señala como caso límite: Cayce casi no identificaba fuente personificada, y sus partidarios le adjudican el inconsciente colectivo.
«Cayce is normally regarded as a channel in the New Age context, however, and we will follow this opinion» — y la decisión que toma, declarada como seguimiento del uso corriente.
«Eva Pierrakos (1915-1979), daughter of the Jewish writer Jakob Wassermann, emigrated from Austria to the U.S.A. after the Nazi takeover. She married John Pierrakos, a co-founder of bio-energetics.» — según Hanegraaff, Eva Pierrakos era hija de Jakob Wassermann y esposa de John Pierrakos, cofundador de la bioenergética.
«This Guide never gave his name. Judging from the Pathwork material he seems to have answered questions, which suggests that the process was a form of trance channeling.» — lo que infiere del material del Guía sin nombre de Pierrakos: canalización en trance.
«No information is given about the time period during which the messages were received. An organisation seems to have emerged around Pierrakos, concentrating on public channeling sessions and workshop-like applications of the material, which is basically about healing and personal growth.» — la laguna que declara y lo que sí sabe del entorno organizativo del Pathwork.
«We have seen how poet and science-fiction writer Jane Roberts (1929-1984) came to be a channel for the "energy essence personality" Seth. The Seth books, based on the material as written down in shorthand by Roberts's husband Robert Butts, are undisputed "classics" of modern channeling.» — según Hanegraaff, Jane Roberts era poeta y escritora de ciencia ficción, y su marido Robert Butts tomaba el material en taquigrafía.
«Almost all of the later New Age channels mention Seth, together with Cayce, among their chief sources of inspiration. During the 1970s, when such literature was still relatively scarce, Roberts's example encouraged many to take their own experi» — el lugar de Seth y Cayce como fuentes de inspiración de los canales posteriores.
«several of the basic metaphysical concepts which were to become normative in the New Age Movement were probably first introduced by Roberts/Seth.» — la adjudicación de prioridad, con el *probably* dentro.
«It remains an unresolved but highly relevant question to what extent these concepts reflect Roberts's own earlier science fiction work.» — y la pregunta que deja abierta sobre la deuda con su ciencia ficción previa.
«If we were to select one single text as "sacred scripture" in the New Age movement, the sheer awe and reverence with which The Course—as it is fondly» — el lugar que le da a A Course in Miracles dentro del corpus New Age; la frase se completa al otro lado del salto de plana.
«it is among those channeled texts which refute the often-heard opinion that channeling only results in trivialities.» — y el argumento por el que lo destaca contra la opinión de que la canalización solo da trivialidades.
«Although less original in content than the Seth messages, the Course impresses by its flawless consistency over a length of more than 1100 pages, and by the poetic qual» — el juicio comparado, con la reserva sobre la originalidad.
«several long parts of the text were later discovered to be written in Shakespearean blank verse (Iambic pentameters).» — el hallazgo métrico que reporta: pasajes en verso blanco shakespeariano.
«The text implies that its author is Jesus Christ. The intention of the material is 'removing the blocks to the awareness of love's presence, which is your nat» — la autoría que el propio texto implica y el propósito que declara.
«At first it was only disseminated by photocopies to some friends of Helen Schucman and her companion Bill Thetford, but as the fame of the Course was spread by word of mouth, the number of copies in circulation grew explosively.» — la difusión inicial, por fotocopias entre amigos de Schucman y Bill Thetford.
«A nonprofit Foundation for Inner Peace was founded, which in 1975 published the Course. The original three volumes were later followed by a paperback, which has been a publishing success ever since.» — y la publicación de 1975.
«The American David Spangler may be regarded as the "theologian in residence" of the influential New Age community Findhorn in Scotland.» — según Hanegraaff, David Spangler es el teólogo residente de la comunidad de Findhorn.
«On July 31, 1970, Spangler began channeling an entity calling itself "Limitless Love and Truth"52. This resulted in seven so-called "transmissions" about the coming of the New Age, which form the core of RBNA.» — la fecha y la entidad, con las siete transmisiones que forman el libro.
«Under the inspiration of his guide, Spangler added a commentary which shows a profound influence of Theosophy in the tradition of Alice Bailey.» — la filiación teosófica que le adjudica al comentario de Spangler, en la línea de Alice Bailey.
«he discovered that the book had become a basic text in the emerging New Age subculture. This was somewhat embarrassing to him, because he disliked being looked at as a "psychic medium".» — el desconcierto de Spangler ante su propio éxito, según Hanegraaff.
«Spangler's reservations were to grow stronger over the years, as his New Age philosophy gradually outgrew its original theosophical framework, but he has never renounced his early work» — la evolución de sus reservas, con el límite: nunca renegó del libro.
«In CNA, published in 1988, Spangler does show himself very critical of the popular channeling craze of the 1980s. Evidently worried about being lumped together with "talkshow-channels" like J Z Knight and others, he attempts to distinguish valid forms of channeling from phenomena merely representative of "New Age glamour".» — y la crítica interna que Hanegraaff le atribuye contra los canales de programa de entrevistas, nombrando a J Z Knight.
«RBNA, regardless of its status in the context of Spangler's personal development, must be regarded as one of the foundational texts of the New Age Movement.» — el estatuto que le fija al libro pese a las reservas de su autor.
«The so-called Ramala messages were channeled by an anonymous English couple ("David and Ann"). The revelations started somewhere during the sixties and were made public in pamphlet-form.» — según Hanegraaff, los mensajes de Ramala vienen de una pareja inglesa anónima.
«In the meantime the channels, led by their "inner guidance", had moved to Chalice Hill House in Glastonbury, one of the focal points of New Age activity in England» — el traslado a Chalice Hill House en Glastonbury.
«The teachings are believed to come from about ten different anonymous "Masters"—as the entities are called —, but the majority of them has been given by a core group of three.» — los Maestros anónimos de Ramala y el núcleo de tres.
«David's personal guide, who calls himself Zen Tao, takes over to answer questions and engage in discussions with the audience.» — según Hanegraaff, el guía personal del canal de Ramala se llama Zen Tao y contesta preguntas del público.
«the originals have been rather heavily edited and condensed; but, we are told, 'always with strict regard to the original meaning» — la edición de los mensajes de Ramala, con la garantía que los editores declaran.
«The teachings ended abruptly on June 11, 1989, when the "last channeling" was received. After this, the Masters have withdrawn, claiming that now is the time to live the message rather than just talk about it.» — el fin de las enseñanzas y la razón que dan los Maestros.
«Ramtha, an ancient warrior from Atlantis who attained enlightenment during his only life on earth.» — según Hanegraaff, Ramtha se presenta como guerrero atlante iluminado en su única vida terrestre.
«Knight later developed into a full trance channel, who is completely unaware of what happens while Ramtha uses her body (she claims not to be aware of any time interval between the beginning and the end of a session» — el grado de trance de J Z Knight, con la ausencia de intervalo temporal que ella declara.
«As one of the most publicly visible mediums, Knight has strongly contributed to the popular image of channeling criticized by Spangler as "New Age glamour". Channeling has made her a star and brought in millions of dollars.» — el papel que le adjudica en la imagen popular de la canalización, y el dinero.
«Ramtha himself encouraged Knight to accept money in order to stem the flood of requests for help and guidance, also pointing out that it would be reasonable to expect some compensation for the large parts of her life irretrievably "lost" while channel» — la justificación que, según Hanegraaff, da el propio Ramtha para el cobro.
«Ramtha has become controversial within the New Age community as well. The increasingly dark and frightening, rather than positive and uplifting content of his messages has given rise to the speculation that, whoever the original Ramtha may have been, his place has now been taken by a less benign entity» — la controversia interna que reporta: el oscurecimiento de los mensajes y la especulación sobre un cambio de entidad.
«Sanaya Roman is a well-known trance channel for the entity Orin, whose messages are basically about healing, personal transformation and inner growth.» — según Hanegraaff, Sanaya Roman canaliza a Orin sobre sanación y transformación personal.
«Shirley MacLaine is not known as a channel herself, but some of the best known New Age channels have become famous by figuring in her books.» — el lugar de Shirley MacLaine en el circuito: no canaliza, pero da fama a los canales.
«MacLaine's reaction to Ramtha was extremely emotional, and her spontaneous feeling that she had been his sister during his Atlantean life was confirmed by Ramtha» — según Hanegraaff, MacLaine sintió haber sido hermana de Ramtha en la Atlántida, y Ramtha se lo confirmó.
«MacLaine's favourite was the full-trance channel Kevin Ryerson with his entities "Tom McPherson" and "John". Ryerson plays a crucial part in OL, and returns in DL and IAP.» — el canal preferido de MacLaine y sus dos entidades.
«MacLaine's TV-miniseries Out on a Limb (1987) featured him going into a trance and channeling McPherson and John live before the camera. Millions of people in the U.S.A. and abroad were thus first introduced to the channeling phenomenon by Ryerson's example.» — la difusión televisiva: la miniserie de 1987 mostró a Ryerson entrando en trance ante la cámara.
«The proliferation of what may loosely be called "alternative therapies" undoubtedly represents one of the most visible aspects of the New Age Movement. The confusing variety of practices and perspectives, however, makes this field particularly difficult to categorize. One of the very few generalizations that can be made with some certainty is that all the ideas and activities belonging to this category share a concern with healing.» — la única generalización que da por segura sobre las terapias alternativas.
«The same term "healing", however, can also be understood in a more precise etic sense, and this is the meaning I will adopt in this chapter. In using "healing" as an umbrella term (the addition "personal growth" will be discussed below), I will adopt the terminology introduced by Arthur Kleinman, which is widely used in the field of medical anthropology» — el término que adopta en sentido etic, tomado de Arthur Kleinman.
«Diseases are biophysical conditions, and medical practitioners are concerned with curing these conditions. Illness, in contrast, has to do with» — el reparto que hace del par: la enfermedad se cura y el padecer se sana; la frase se completa al otro lado del salto de plana.
«While the healing of illness is central to the medical practice of traditional cultures, modern western medicine is characterized by its increasing concentration on curing relatively isolated diseases.» — el contraste entre medicina tradicional y medicina occidental moderna.
«These therapies typically aim at healing the whole person, rather than just curing the disease.» — lo que las terapias alternativas se proponen.
«neither traditional healers nor their New Age counterparts accept a rigid dichotomy between physical and mental illness» — la afinidad que traza entre sanadores tradicionales y New Age.
«both traditional and New Age approaches to healing share a concern with meaning. In traditional healing systems, the illness is typically given symbolic form by being interpreted in the context of general cultural beliefs.» — y la segunda afinidad: el sentido, dado por interpretación simbólica.
«Alternative approaches to healing, in contrast, offer general interpretive contexts for giving meaning to illness. These contexts are generally of a religious (or "spiritual") nature. In this way the new therapies attempt to reinstate the close connection between religion and healing abandoned and rejected by scientific western medicine.» — lo que las terapias alternativas restituyen, según él: el vínculo entre religión y sanación.
«This notion of religion as responding to the experience of human weakness and suffering by promising "salvation" can easily lead to reductionistic conclusions11 but that implication is not neces» — la advertencia que pone junto a la cita de Bleeker: de ahí se puede caer en el reduccionismo, pero no se sigue.
«religious salvation is typically conceptualized as a condition in which all suffering and "lack" has been left behind, it is only natural to conclude that religious salvation in fact amounts to a radical form of "healing".» — la equivalencia que propone entre salvación religiosa y sanación radical.
«If illness is caused by supernatural agents, then naturally the healer must be accorded a corresponding religious status. The most typical example is the shaman, who acts as a mediator between the world of the spirits and the human community» — los sistemas personalistas de sanación y el estatuto religioso del sanador, con el chamán de ejemplo.
«even in these systems, the philosophy of nature presupposed in healing is traditionally closely interwoven with the general religious worldview of the society in question.» — los sistemas naturalistas y su enlace con la cosmovisión religiosa.
«Because the human body is usually regarded as modeled on the wider universe, medicine has its natural place in a general cosmological or metaphysical context.» — el argumento por el que la medicina desemboca en lo religioso: el cuerpo modelado sobre el universo.
«there does not yet seem to exist a cross-cultural study and typology of healing in religions, although the field of medical anthropology has laid important foundations on which the study of religions could build.» — la segunda laguna que declara, gemela de la de las revelaciones.
«The central feature, from which the rest follows, is the relevance accorded to the whole context (physical, psychological, spiritual, social, religious) of illness rather than only to the disease.» — lo básico de la sanación en contexto religioso tradicional.
«It is advisable to look at New Age healing from a historical and cross-cultural perspective along the lines given above, rather than considering it as a» — la inversión de perspectiva que propone; la frase se completa al otro lado del salto de plana.
«From the perspective of religious history, however, the development of modern scientific medicine appears as "alternative" and anomalous. Although strongly influenced by certain modern developments in medicine and especially in psychology, which have led to the introduction of novel techniques, the basic approach of New Age healing is definitely traditional.» — y su formulación: lo anómalo, en historia de las religiones, es la medicina científica moderna.
«"personal growth" can be understood as the shape "religious salvation" takes in the New Age movement: it is affirmed that deliverance from human suffering and weakness will be reached by developing our human potential, which results in our increasingly getting in touch with our inner divinity.» — la definición de crecimiento personal como forma New Age de la salvación.
«therapy and religious "salvation" tend to merge to an extent perhaps unprecedented in other traditions. In many cases it is all but impossible to draw the line and decide whether a given practice or technique is religious or therapeutic in nature» — la fusión de terapia y salvación, presentada como quizá sin precedente.
«Many New Age-believers would emphasize that their aim is not the elimination of suffering, but the promotion of health.» — el desplazamiento emic que registra: no eliminar el sufrimiento, sino promover la salud.
«It contains a polemical thrust aimed at official health care, which is criticized for focusing on "fixing" diseases while promoting an unhealthy lifestyle at the same time. The official approach, according to a New Age perspective, betrays the hidden conviction that disease is a natural phenomenon. Perfect health is therefore an essentially unnatural condition which must be wrested from nature» — el filo polémico de ese desplazamiento contra la salud oficial.
«The New Age movement, in contrast, strongly tends towards the view that illness is a» — el arranque de la tesis contraria, partido por el salto de plana: la enfermedad como ruptura del equilibrio natural.
«Not disease, but health is the natural state of the world and of living beings.» — y su formulación completa en la plana siguiente.
«In this respect also, the New Age healing movements echo the worldview of naturalistic healing systems in traditional societies. According to both, the meaning of illness can be found in a disruption of a natural state of balance.» — el eco que le encuentra en los sistemas naturalistas tradicionales.
«In certain American healing systems it is assumed that the attainment of the natural, even divine, state of "perfect health" will also include worldly success in the widest sense of the word, including material prosperity.» — la conciencia de prosperidad, expuesta como implicación de la premisa.
«Although this phenomenon of an apparent "spiritual materialism" is frequently used by critics to highlight the absurdity of the New Age Movement, it must be admitted that it can be seen as a natural—if indeed rather extreme—implication of the basic premises of "healing".» — y lo que le concede al fenómeno contra sus críticos: es implicación natural, aunque extrema.
«If death is the ultimate illness, then perfect health should imply the abolition of death. This line of reasoning has brought certain New Age adherents to the conviction that it is not necessary to die» — la inmortalidad física como extensión de la misma premisa.
«I will make a rough distinction between the Human Potential Movement, on the one hand, and the Holistic Health movement, on the other.» — la división de trabajo del capítulo, con su criterio.
«considering the substantial overlap between the movements, which both aspire to heal "body and soul" as a whole, this distinction must be understood largely as an idealtypical and heuristic device.» — con el límite que le pone: es distinción idealtípica, no frontera.
«At the core of the Human Potential Movement24 lies a widespread dissatisfaction with the way most of us live our lives in modern society. Very early in life we learn to adjust to the demands of our social environment and, in the process, to suppress much of our natural human potential.» — el diagnóstico de partida del Movimiento del Potencial Humano.
«Modern society, in particular, produces lonely and alienated individuals who have lost touch with their inner selves and are at a loss to find deeper meaning in their lives.» — y la figura del individuo moderno que ese diagnóstico dibuja.
«The basic goal of the Human Potential movement is to help people get in touch with themselves, i.e., with those parts which have been alienated and suppressed» — la meta que le adjudica.
«the Human Potential Movement sees health and wholeness as the natural condition of life: not nature but society (to the extent that it restricts the unfolding of human potential) produces illness.» — la inversión que le adjudica al movimiento: la enfermedad la produce la sociedad, no la naturaleza.
«Health is far more than the absence of disease, and this has consequences for the type of patient attracted to alternative therapies. Although the movement does include therapeutic methods for treating psychiatric disorders, most people who attend Human Potential groups do not suffer from mental illness.» — la consecuencia sobre quién acude a estas terapias.
«Many suffer from a lack of meaning and fulfillment in their lives. They long to be whole. And even those who are reasonably happy may nevertheless choose to "work on themselves" because they believe that inner growth and development is of the essence of human life. For such individuals—often the ones most consciously committed to New Age beliefs—, nothing short of complete enlightenment and God-consciousness fully deserves to be called "health".» — y el techo que la definición se pone: nada menos que la iluminación completa merece llamarse salud.
«This last observation already indicates the elasticity of the term "Human Potential", which has taken on an increasingly spiritual connotation over the years28. This is parallelled by the development of the Human Potential Movement from a basically therapeutic movement to an increasingly religious one.» — la deriva del término, de terapéutico a religioso.
«From its origins in the Sensitivity Training of the later 1940s, the movement developed into the group therapies of the 1960s» — la genealogía que traza, desde el Sensitivity Training de los años cuarenta.
«By the 1970s, the term "Human Potential Movement" had come into use as an umbrella term to cover the pletho» — el momento en que el término se vuelve paraguas; la frase se parte en el salto de plana.
«In spite of the spiritual elements already present at this time, the general approach and terminology was nevertheless still predominantly psychotherapeutic.» — y su cierre en la plana siguiente: el vocabulario seguía siendo psicoterapéutico.
«This was changed decisively during the 1970s by the increasing assimilation of Oriental religious ideas and the development of the transpersonal perspective (see below). As a result, the Human Potential movement developed a strong focus on spirituality and religious imagery, and a correspondingly expanded vision of "Human Potential".» — el giro de los setenta, por asimilación de ideas religiosas orientales y por la perspectiva transpersonal.
«The full development of a person's Human Potential is now understood to include conscious awareness of the transcendental ("transpersonal") realms experienced in altered states of consciousness. These experiences are sought not merely for themselves, but are also believed to possess strong therapeutic value.» — lo que pasa a incluir el potencial humano en la etapa tardía, con el valor terapéutico que se le atribuye.
«can be regarded as the theoretical wing of the Human Potential Movement.» — el lugar que le asigna a la psicología transpersonal.
«Abraham Maslow—who also coined the term "Human Potential"—is generally credited with having given the impetus to the development of the transpersonal perspective within the field of humanistic psychology, in a 1967 lecture entitled "The Farther Reaches of Human Poten» — a quién adjudica el término *Human Potential* y el impulso transpersonal, con la conferencia de 1967.
«chology has developed since this period as that branch of psychological theory which takes religious and mystical experiences seriously as constituting a domain sui generis, refusing to follow the reductionistic interpretations widely accepted in other psychological schools.» — lo que caracteriza a la psicología transpersonal: toma la experiencia religiosa como dominio propio y rechaza la interpretación reduccionista.
«it claims well-known authorities like William James and Carl Gustav Jung as predecessors.» — los predecesores que ella misma reclama.
«The empirical branch has largely concentrated on the field of so-called Altered States of Consciousness (ASC's) induced either by drugs or by various mind-expanding techniques.» — el brazo empírico: los estados alterados de consciencia.
«Theoretical work has concentrated on devising all-embracing "cartographies of consciousness" which distinguish a hierarchy of levels in the psyche.» — y el teórico: las cartografías de la consciencia.
«The premise is that the traditional psychological schools adress the lower levels of the psyche, but are largely inadequate for dealing with the higher or transpersonal levels. The latter are seen as the proper domain of spiritual traditions, especially those of Oriental origin.» — la premisa de esas cartografías y el reparto de niveles que implica.
«Transpersonal psychology thus aims at a theoretical synthesis of western psychology and Oriental spiritual systems and technologies.» — la síntesis a la que aspira.
«Referring to Thomas Kuhn's famous Structure of Scientific Revolutions, they have therefore called for a new scientific paradigm to replace the outdated "Cartesian-Newtonian" framework.» — el llamado a un nuevo paradigma, apoyado en Kuhn.
«most transpersonalists go beyond the basically empirical approach to "transpersonal experiences" as exemplified by William James and others, in affirming that the new paradigm should accept the essential truth of the so-called perennial philosophy as axiomatic for research» — y el paso que Hanegraaff subraya: tomar por axioma la verdad de la filosofía perenne.
«the transpersonal school, positing the perennial philosophy as the proper foundation of scientific research, has resulted in an openly religionist psychology» — la calificación que le pone al resultado: psicología abiertamente religionista.
«It is based on the view of the shaman as a specialist of altered states of consciousness who is able to mediate between the transpersonal realms of spirits and gods and the world of humans.» — el supuesto de la consciencia chamánica New Age.
«in the democratic New Age-context shamanic consciousness is supposed to be accessible to anyone, not just the traditional specialist.» — y el giro democratizador que registra: la consciencia chamánica al alcance de cualquiera.
«Under the influence especially of Michael Harner, an anthropologist-turned-shaman, shamanic techniques for inducing ASC's have become popular in New Age healing & growth groups.» — a quién adjudica la difusión de las técnicas chamánicas.
«According to the German historian of religions Hartmut Zinser, New Age shamanism actually has little in common with "real" shamanism as found in traditional cultures» — la objeción de Hartmut Zinser al chamanismo New Age.
«Some of his arguments (notably his criticism of Eliade's universalistic interpretation of Shamanism43, which is widely accepted in New Age circles) merit serious consideration.» — lo que le concede a Zinser: la crítica a la lectura universalista de Eliade.
«Others reflect aprioristic and reductionistic models of interpretation, which ignore the emic religious context of the New Age movement as not worthy of being taken seriously» — y lo que le objeta: modelos aprioristas que desatienden el contexto emic.
«one prominent difference between New Age shamanism and its traditional models is not mentioned by Zinser. This is the strong tendency in New Age shamanism to emphasize visits of the Shaman to the other world, while downplaying the complementary element of the spirits visiting the human world by possessing the body of the shaman» — la diferencia que él añade y Zinser no menciona: el chamanismo New Age se queda con el viaje y desatiende la posesión.
«enthusiasts of New Age shamanism generally stress what they see as the "active" dimension of shamanism, while playing down the more "passive" practice of trance possession, which they assign to the separate field of mediumship or channeling» — cómo se reparte el terreno desde el lado New Age: lo activo al chamanismo, lo pasivo a la mediumnidad.
«So there appears to be a certain tension within the New Age movement between the channeling subculture, on the one hand, and the shamanic consciousness movement, on the other, which leads—among other things—to a different eval» — la tensión interna que consigna sin resolver, entre subcultura de la canalización y movimiento chamánico.
«As a healing approach, New Age Shamanism differs from most other Human Potential practices by its personalistic rather than naturalistic framework. Illness is conceptualized as the result of "harmful intrusions" invading the body of a person. These "hostile energies" are extracted by the Shaman by various techniques, often involving the use of "spirit helpers".» — el marco personalista del chamanismo New Age frente al naturalista del resto.
«is the most common name for the alternative approaches to health care that gained momentum in the 1970s.» — el nombre de la corriente y el momento en que despega.
«Detailed histories are not yet available, but it is clear that Holistic Health, which arose out of the free clinic movement of the 1960s, developed in close connection with the Human» — la laguna historiográfica que declara y la filiación que sí traza; la frase se parte en el salto de plana.
«A central characteristic of Holistic health is the important role that the mind plays in physical healing. The immunity system or, alternatively, the Indian chakra system, is seen as the connection between the spiritual, mental and emotional faculties, on the one hand, and the physical body, on the other. By way of this connection, stress and other psychological factors can disturb the physical organism and cause illness.» — el papel de la mente en la sanación holística, con el sistema inmune o los chakras de conexión.
«Reversely, physical diseases can be cured by changing the psychological conditions that caused them. In this way, everyone is personally responsible for "creating" his/her illness or, alternatively, for creating health.» — la reversión de la premisa: cada quien crea su enfermedad o su salud.
«The individual is challenged to find the deeper meaning of his/her illness and thus to use it as an instrument for learning and inner growth instead of taking the passive role of the victim.» — la exigencia que se sigue: hallarle sentido a la enfermedad en vez de hacerse víctima.
«This individualization of health care, in which not an abstract "disease" but the unique individual in his/her undivided wholeness is at the center of attention, is arguably the most central characteristic of the movement» — lo que tiene por rasgo más central del movimiento.
«The fact that the full weight of the responsibility for illness is also thrown on this same individual has given rise to vehement attacks by critics» — y el costo del mismo rasgo, que anuncia para la Segunda Parte.
«The variety of approaches for promoting Holistic Health is enormous. Among the more important ones are acupuncture, biofeedback, chiropractic, kinesiology, homeopathy, iridology, massage and various kind of bodywork (such as orgonomy, Feldenkrais, reflexology, Rolfing, polarity massage, therapeutic touch etc.), meditation and visualization, nutritional therapies, psychic heal» — el inventario de prácticas de la sanación holística, partido por el salto de plana.
«various kinds of herbal medicine, healing by crystals, metals, music or colours, reincarnation therapies and, finally, twelve-step programs modelled on Alcoholics Anonymous.» — y su continuación en la plana siguiente, que cierra con los programas de doce pasos.
«Ken Keyes has developed a method for achieving happiness and personal fulfillment called the "Living Love Way". It is based on the idea of "deprogramming" the human mind.» — según Hanegraaff, el Living Love Way de Ken Keyes se funda en desprogramar la mente.
«This programming consists of "emotion-backed desires" referred to as "addictions". We suffer because we are addicted to certain things happening or not happening in our lives. By changing our addictions into "preferences" we reprogram the mind into an attitude of total acceptance of "the here and now".» — la mecánica del método: convertir adicciones en preferencias.
«The Living Love Way is taught in Ken Keyes college in Oregon, and has influenced Shakti Gawain and other well-known New Age thinkers.» — y su difusión, con Shakti Gawain entre los influidos.
«Rebirthing, originally invented by Leonard Orr, is one of the better-known Human Potential therapies. Its basic premise is that we all suffer from the» — según Hanegraaff, el rebirthing lo inventó Leonard Orr; la premisa se completa al otro lado del salto de plana.
«effects of the birth trauma. By consciously re-experiencing this trauma we can release it and become free.» — y su formulación en la plana siguiente: revivir el trauma del nacimiento para soltarlo.
«Other factors play an additional part in producing suffering: the parental disapproval syndrome, certain "specific negativities", the unconscious death urge and influences from former lives.» — los demás factores de sufrimiento que el método enumera.
«The method consists of special rhythmical breathing procedures—practiced either "wet" (while lying in a tub) or "dry"—accompanied by so-called affirmations (positive sentences which are believed to have a strong influence on the subconscious» — y la técnica: respiración rítmica, húmeda o seca, con afirmaciones.
«CV focuses on the use of visualization techniques for personal fulfillment, happiness and healing.» — según Hanegraaff, la visualización creativa de Shakti Gawain se orienta a la realización, la felicidad y la sanación.
«The central theme is that we create our own reality and that we should therefore learn to "take responsibility" for our development.» — el tema central que le adjudica a los libros de Sanaya Roman.
«Roman's overtly commercial attitude is officially sanctioned by another book containing Orin's advice about Creating Money: Keys to Abundance.» — y la vertiente comercial, sancionada por la propia entidad.
«Jean Houston is director of the Foundation for Mind Research in New York. PH is probably the most representative example of her intelligent blend of empirical research and practical application, in which much attention is given to mythology and the powers of the creative imagination.» — según Hanegraaff, Jean Houston dirige la Foundation for Mind Research y mezcla investigación empírica con aplicación práctica.
«Grof is the leading empirical researcher in transpersonal psychology. During his early career in Prague he conducted several thousands LSD sessions in a clinical psychiatric setting.» — el lugar que le da a Stanislav Grof y las sesiones de LSD de Praga.
«He concluded that LSD, far from producing drugspecific hallucinations, in fact greatly facilitated access to the subconscious.» — y la conclusión que Grof sacó de ellas, según Hanegraaff.
«He then developed a new technique called "holotrophic therapy" to replace LSD. This approach—which combines breathing techniques with music—is said to be somewhat less efficient, but to result in basically the same experiences as those induced by LSD.» — según Hanegraaff, Grof sustituyó el LSD por la terapia holotrófica cuando cambió la ley.
«Grof came to distinguish four distinct levels in the experiences reported by his subject. The first level, called the sensory barrier, has little or no therapeutic significance, as it consists simply of a heightened but random activation of the sensory organs.» — los cuatro niveles de Grof, empezando por la barrera sensorial.
«The second, or recollective-biographical (psychodynamic) level contains biographical material displaying well-known Freudian characteristics. The third, or perinatal level contains experiences related to the birth trau» — el segundo y el tercero: biográfico freudiano y perinatal.
«The therapeutic significance of this level confirms Otto Rank's thesis about the centrality of the birth trauma, and of course it also fits well with Rebirthing60. The perinatal level can be further subdivided into four therapeutically significant "perinatal matrices".» — la tesis de Otto Rank sobre el trauma del nacimiento y las cuatro matrices perinatales.
«The fourth, or transpersonal level contains an extremely wide variety of experiences which share as a common characteristic the fact that they transcend the personal ego of the experiencing subject. They include such experiences as apparent memories of former lives, personal identification with other individuals, with groups or even with mankind or with other biological species, encounters with various Jungian archetypes and experiences of cosmic unity and bliss.» — el cuarto nivel y su catálogo de experiencias.
«Grof's cartography of the unconscious, with its non-reductionistic approach to the "higher" levels of experience, has become one of the pillars of transpersonal psychology in gen» — el lugar que le da a la cartografía de Grof.
«Ken Wilber is regarded as the foremost theoretician in the transpersonal movement. All his publications are characterized by a brilliant ability to combine information from a wide variety of sources into an at times stunningly elegant synthesis.» — según Hanegraaff, Ken Wilber es el teórico mayor del movimiento transpersonal.
«The different Western psychological schools are not mutually exclusive but complementary. They adress different levels of consciousness, and each approach is valid as long as it remains within its proper domain and does not claim to be able to explain other, particularly higher, levels.» — el espectro de la consciencia de Wilber: las escuelas psicológicas son complementarias por niveles.
«The higher levels have been largely ignored by western psychology. Here, we have to resort to Oriental spiritual schools, which are in fact psychological systems adressing the higher levels of consciousness.» — y a dónde manda Wilber para los niveles altos, según Hanegraaff.
«a hierarchical spectrum of consciousness emerges which combines eastern and western approaches under the umbrella of the perennial philoso» — el resultado: un espectro jerárquico bajo el paraguas de la filosofía perenne.
«Psychologically regressive states are sometimes wrongly interpreted as mystical consciousness, and genuine mysticism is regularly confused with infantile regression. However, while prepersonal states are "not yet" personal, transpersonal states have transcended the personal.» — la distinción prepersonal/transpersonal de Wilber.
«The failure to recognize this difference results in the "pre/trans-fallacy" which haunts both psychology and popular religion (including the New Age movement» — y la falacia pre/trans, que según Hanegraaff Wilber ve también dentro del New Age.
«Michael Harner is a professor of anthropology who, during a trip to the Amazon, was initiated into shamanic consciousness by drinking Ayahuasca, the sacred potion of the Conibo Indians.» — según Hanegraaff, Michael Harner fue iniciado con ayahuasca entre los conibo.
«YHL is one of the most popular New Age healing guides. It teaches that all diseases can ultimately be reduced to negative attitudes about ourselves.» — según Hanegraaff, Louise L. Hay reduce toda enfermedad a la actitud negativa hacia uno mismo.
«Louise Hay has attracted much media attention by organizing the so-called "Hayrides", workshops for AIDS-patients.» — y los *Hayrides* para pacientes de sida.
«Chris Griscom is a healer from New Mexico who became famous as a result of Shirley MacLaine's Dancing in the Light, in which MacLaine describes her past-life regression sessions with Griscom.» — según Hanegraaff, Chris Griscom se hizo célebre por las regresiones que MacLaine narra.
«Originally, she and her co-workers used an unconventional technique of acupuncture resulting in visions of past lives and communication with the "Higher Self". Later they dispensed with the needles and now use only their hands to obtain similar effects.» — la técnica del Light Institute, primero con agujas y después solo con las manos.
«She also describes her contacts with the painting medium Luis Gasparetto, the healing medium Mauricio Panisset, the Phillipine psychic surgeon Alex Orbito and the physicist Stephen Hawking.» — los contactos que MacLaine relata, del médium pintor Luis Gasparetto al físico Stephen Hawking.
«One of the notable characteristics of New Age thinking is its high regard for modern science. This may seem surprising at first sight because New Agers also tend to distrust and reject academic rationalism; but, in fact, the contradiction is only apparent.» — la aparente contradicción del New Age: aprecio por la ciencia y desconfianza del racionalismo académico.
«Modern scientific developments—especially in theoretical physics—appeal to New Age concerns for two reasons. On the one hand, they are interpreted in such a way as to legitimate a spiritual worldview; but, at the same time (and for the very same reasons) they also serve as weapons to attack the existing scientific consensus.» — los dos usos que le da a la física teórica: legitimar y atacar.
«Following Thomas Kuhn's Structure of Scientific Revolutions2, New Age believers claim that established science reflects an outdated reductionistic paradigm bound to be replaced by a new paradigm based on a holistic per» — el argumento del cambio de paradigma, apoyado en Kuhn.
«Critical outsiders prefer to speak of "fringe science", an appellation which reflects their conviction that these approaches are borderline cases of genuine scientific research, if not nonsensical pseudo-science pure and simple.» — cómo la nombran los críticos.
«That New Age Science diverges from mainstream science is recognized by critics and sympathizers alike, but both interpret this fact differently. Critical outsiders prefer to speak of "fringe science", an appellation which reflects their conviction that these approaches are borderline cases of genuine scientific research, if not nonsensical pseudo-science pure and simple. Defenders, on the other hand, turn the fact of their marginal» — el reconocimiento compartido de la divergencia y la lectura opuesta que cada bando hace de ella.
«position into an advantage by re-labeling their perspective as "leading edge science". They see themselves as the avant-garde of scientific progress: pioneers of a radical new worldview.» — y el rótulo con que los defensores la invierten, ya en la plana siguiente.
«Surely most of its central proponents are, or have been, practicing scientists. Some of them (David Bohm, Ilya Prigogine) enjoy general recognition for their contributions to fundamental research, while others (Peat, Jantsch) hold or held university posts while also writing books for a general public. A few authors (Capra, Sheldrake) started their career as scientists but, as a result of the popular success of their books, largely or completely abandoned fundamental research for a career in the lecture circuit.» — el censo de credenciales de los autores de la ciencia New Age, con David Bohm e Ilya Prigogine de un lado y Capra y Sheldrake del otro.
«the literature of New Age science does not primarily aim at keeping the public informed about the current situation of scientific research, or at disseminating knowledge about new scientific discoveries. Rather, New Age science is typically concerned with developing unified worldviews.» — lo que la ciencia New Age no hace y lo que sí hace.
«Stephen Hawking's A Brief History of Time4, to give one well-known example, culminates in the perspective on a Grand Unified Theory (GUT) which, if and when it will be discovered, is expected to deal the final death blow to theism and to metaphysics generally» — el ejemplo secular de la misma ambición: la teoría unificada de Hawking.
«In its secular variety, such as represented by Hawking, the premise is that such knowledge would prove the superfluity of traditional theologies and the vacuity of religion; the New Age variety, in contrast, suggests that science can shed light on, even explain, the workings of the divine in the cosmos and thus secure a scientific basis for religion.» — el contraste entre la variante secular y la New Age de la misma expectativa.
«It is hardly surprising that both alternatives presuppose different conceptions of God. The appeal of the secular variety rests on its (quasi-)polemical relation to a Christian theism characterized by the traditional attributes of omniscience and omnipotence. The New Age counterpart is not concerned with Christian theological conceptions but emphasizes, instead, the ubiquity or immanence of the divine in the cosmos.» — y las dos concepciones de Dios que cada variante supone.
«such religiously inspired worldviews necessarily represent an interpretation of research data, rather than a direct and obvious implication of those data.» — el punto que subraya: la cosmovisión religiosa es interpretación de los datos, no implicación directa.
«One of the most frequent criticisms of New Age science is that its authors tend to blur this distinction between science, on the one hand, and philosophical or religious interpretations of scienctific findings, on the other, by suggesting that modern science proves mysticism or a particular holistic worldview» — la crítica corriente a la ciencia New Age: confundir ciencia con interpretación.
«the authors of the books themselves are often more cautious. On close reading, many of them appear to be concerned with demonstrating a mutual harmony or parallellism, rather than a one-to-one connection, between a particular unified holistic worldview and the results of modern scientific research.» — y el correctivo que él hace a esa crítica: leídos de cerca, muchos autores hablan de paralelismo, no de prueba.
«The incontestably correct core of their argument is that, even if it is granted that we can never infer a comprehensive worldview from science, it is still the case that we cannot help but interpret research findings.» — lo que le concede al argumento New Age.
«The way most traditional scientists view the world, it is argued, is as much the result of secondary interpretation as the alternatives proposed by New Age science.» — y su corolario: la visión del científico tradicional también es interpretación secundaria.
«Their guiding motivation is the search for a new worldview. For this reason the term "New Age science" is actually a misnomer: its real domain is not natural science, but philosophy of nature.» — la tesis del capítulo: *ciencia New Age* es un nombre equivocado, el terreno es la filosofía de la naturaleza.
«this "philosophy of nature" is often referred to by the german word Naturphilosophie, and I will follow this convention here.» — por qué usa el término alemán Naturphilosophie.
«This has not escaped historians of traditional Naturphilosophie9, but somewhat surprisingly it has remained largely unnoticed by both critics and defenders of the new paradigm» — quiénes sí vieron el parentesco y quiénes no.
«of the three main periods which may be distinguished in the western history of Naturphilosophie—the Pre-Socratics, the Renaissance and German Idealism12—the second and the third are closely interwoven with precisely this tradition, which remains one of the most neglected areas in the history of religions.» — los tres periodos de la Naturphilosophie occidental y el enlace de dos de ellos con el esoterismo occidental.
«At this point it suffices to point out that Naturphilosophie has always been closely associated with a religious or mystical mode of thinking» — la tesis sobre el estatuto de la Naturphilosophie.
«Naturphilosophie is not a secular but a religious philosophy, whether or not its defenders try to present it as such» — y su formulación tajante, con la salvedad sobre lo que sus defensores digan.
«The ability to generate new knowledge is essential for strictly scientific theories, but for Naturphilosophie it is not a central concern. Therefore if New Age science fails to produce practical results this is not a sufficient reason to reject it as irrelevant, although if it occasionally does lead to testable hypotheses (as in Sheldrake's theory) that may be considered a welcome bonus.» — el desplazamiento del criterio de juicio, con el caso de Sheldrake como excepción bienvenida.
«The real criteria for judging Naturphilosophie lie in such arguments as internal consistency, philosophical elegance and religious profundity. Ultimately, such philosophies are convincing to the extent that they are perceived to "make sense" of the world of experience.» — los criterios que propone en su lugar.
«If a particular Naturphilosophie has heavily invested in certain scientific theories, however, subsequent falsification of these theories will seriously impair its ability to convince (although the "true believer" will probably be able to counter cognitive dissonance by the expectation that future discoveries will put thing» — el riesgo que sí corre una Naturphilosophie muy invertida en teorías científicas, con la salida del creyente entre paréntesis.
«The fundamental problem in debates about New Age science is that defenders and critics alike tend to invoke "science" as the ultimate authority, while all of them, including the few authors who approach the subject from a philosophical perspective, tend to ignore the specific character of Naturphilosophie.» — el diagnóstico del desencuentro: los dos bandos invocan la ciencia como árbitro.
«Critics usually attack New Age science as science. Because this is the wrong target, or at most half of the target, their arguments are predictably unsuccesful in convincing, or rather, converting, their New Age opponents.» — por qué la crítica no convence, según él.
«an ideological battle between opposing worldviews is fought out in the arena of science, which is simply the wrong place.» — la fórmula con que cierra el diagnóstico.
«when the fight occasionally takes place in the arena of philosophy, this is usually a philosophy which insists on reason as the exclusive arbiter of truth: a rationalist epistemology which Naturphilosophie does not accept.» — y por qué el traslado a la filosofía tampoco resuelve: se hace en clave racionalista.
«So-called "New Age science" is to be placed within the field of irreducible belief systems16, which is the proper domain of the study of religions.» — dónde coloca el asunto: en los sistemas de creencia irreducibles, dominio del estudio de las religiones.
«For this reason I will not attempt to enter the usual discussions about scientific and rational validity or sufficient proof, except for purely descriptive purposes.» — y la consecuencia metodológica que saca para su propio libro.
«The scientific arguments of its authors—even if they seem entirely convincing—will be approached as integral parts of the belief system. This means that they will be taken at face value, as ways of reasoning which carry conviction for New Age believers but the legitimacy of which it is not our business to judge» — la abstención declarada sobre la validez de los argumentos científicos que expone.
«The varieties of New Age science can be reduced largely to two strongly different schools of Naturphilosophie; two scientific theories with philosophical and metaphysical implications; and one popular literary genre. The two systems are the "holographic paradigm" associated with David Bohm and Karl Pribram, and the "paradigm of self-organization" associated with the school of Prigogine. The theories are Sheldrake's hypothesis of "formative causation" and Lovelock's Gaia-hypothesis. The literary genre is known as "parallellism", and is primarily associated with Fritjof Capra.» — el mapa del capítulo: dos escuelas, dos teorías y un género literario, con sus nombres.
«The so-called "holographic paradigm" is based upon controversial theories independently developed by physicist David Bohm and neurologist Karl Pribram, both generally recognized authorities in their respective fields.» — según Hanegraaff, el paradigma holográfico viene de David Bohm y Karl Pribram por vías independientes.
«Holography has the peculiar characteristic that each fragment of intermediate frequency pattern contains the information of the whole object. Bohm's theory suggests that, in a similar way, the whole of the uni» — la analogía del holograma y lo que Bohm saca de ella, según Hanegraaff.
«Bohm and Pribram acknowledge the similarity between their theories, but they seem not to have further collaborated, and neither do they normally refer to their theories as the "holographic paradigm".» — el deslinde que hace: el rótulo no es de los autores.
«This has been done by popular New Age authors since Marilyn Ferguson» — a quién adjudica el rótulo del paradigma holográfico.
«Several influential New Age authors, such as Michael Talbot and F. David Peat, have based their own work on Bohm. Peat has also co-authored a work with Bohm.» — quiénes construyen sobre Bohm, según Hanegraaff.
«The second "big theory" in New Age science is based on the work of Ilya Prigogine, and has been promoted especially by Erich Jantsch. More recent celebrities of New Age science, like Francisco Varela, stand in the same tra» — la segunda gran teoría y su linaje: Prigogine, Jantsch, Varela.
«While the holographic cosmology has a certain timeless quality about it, the theory of the "self-organizing universe" is basically a theory of evolu» — el contraste entre las dos grandes teorías.
«Prigogine's central pre-occupation is the irreversibility of time. While time in classical physics is a reversible parameter, Prigogine emphasizes the ubiquity of the "arrow of time" in nature.» — la preocupación central de Prigogine, según Hanegraaff.
«By re-introducing historical time into physics he hopes that the alienation between the "two cultures" of the natural sciences and the humanities may be overcome.» — y lo que Prigogine espera de ello: reconciliar las dos culturas.
«His theory of "dissipative structures" explains how random fluctuations can result in the emergence of qualitatively new orders of increased complexity in the universe. In this way, the universe may be seen as evolving by way of an essentially open-ended process of creative self-organization.» — la teoría de las estructuras disipativas y el universo autoorganizado.
«The main reason for their influence is undoubtedly the fact that they give scientific legitimacy to the optimistic idea of a process of creative evolution of the cosmos, in which man can be seen to play an essential part.» — por qué influyen esas teorías en el New Age, según él.
«It is far from clear to what extent the basically non-temporal holographic paradigm and the time-oriented theory of the self-organizing universe contradict each other. This question is seldom explicitly adressed by New Age authors; usually a possible convergence of the two schools in a future synthesis is hinted at, but the obvious problems which should be adressed to achieve this are not identified, let alone discussed.» — el problema que señala y que los autores New Age no tratan: si las dos grandes teorías se contradicen.
«An encompassing Naturphilosophie is suggested, but not fully developed, in the books of the biologist Rupert Sheldrake. The basis of his work is a neovitalist hypothesis, developed to account for certain unsolved problems in biology and for anomalies to which orthodox science has not been able to find an» — según Hanegraaff, Rupert Sheldrake sugiere una Naturphilosophie sin desarrollarla; la frase se parte en el salto de plana.
«This "hypothesis of formative causation" postulates the existence of invisible organizing fields which operate by "morphic resonance".» — la hipótesis de la causación formativa, ya en la plana siguiente.
«The controversial nature of the theory, and its fascination for New Age believers, lies in the fact that if the hypothesis were proved, this would have far-reaching consequences for our view of the world. Certain basic postulates of established science would have to be abandoned, and replaced by radical holistic alterna» — de dónde viene su atractivo: si se probara, obligaría a abandonar postulados establecidos.
«There can be no doubt that this, rather than its possible contribution to science (i.e., to the problems of biological morphogenesis, crystallization, learning processes etc.), is what motivates Sheldrake to explain his theory book after book and in lectures all over the world.» — lo que Hanegraaff señala como motivación de Sheldrake.
«The second influential scientific theory, Lovelock's Gaia-hypothesis, states that the earth functions like a living organism, to the extent that both are self-regulating systems.» — la hipótesis Gaia, tal como Hanegraaff la enuncia.
«The influence of the hypothesis in the New Age movement rests largely on the popular inference that the earth is therefore a living organ» — y el paso que el New Age da con ella, que él llama inferencia popular.
«there is the popular literary genre of "parallellism", which claims that there are significant parallels between modern physics, on the one hand, and oriental mysticism, on the other. The best-known example is Fritjof Capra's Tao of Physics.» — el género del paralelismo y su ejemplo mayor.
«It is bolder because it is quite explicit about its aims: nothing less than the reconciliation, within one unified whole, of what have traditionally been regarded as extreme opposites.» — por qué el paralelismo es más audaz que las otras corrientes.
«parallellism is more modest, because it does not develop a complete all-encompassing Naturphilosophie, and does not even pretend to make a contribution to scientific progress.» — y por qué es a la vez más modesto.
«Capra himself would be the first to admit that he is not an original, innovative thinker like David Bohm or like his own mentor Geoffrey Chew.» — lo que, según Hanegraaff, el propio Capra admitiría sobre su originalidad.
«Ken Wilber (cf. chapter two) is important because he defends a transpersonal worldview which qualifies as "New Age", while at the same time sharply rejecting both parallellism and the holographic paradigm. As a dissenter from within the New Age movement itself, his position is rather unique.» — el lugar singular de Wilber: cosmovisión transpersonal y rechazo del paralelismo y del paradigma holográfico.
«I have also included, with some hesitation, the work of Arthur M. Young. Young seems a rather isolated figure, and his Naturphilosophie rests on foundations entirely different from those of other authors of New Age science. It does not belong to the "big theories" in terms of influence within the New Age movement or within New Age science, but his approach is sufficiently interesting to be included here as a borderline case.» — la inclusión declarada como caso límite.
«A discussion with Einstein about this book set Bohm on a trail of thought which led him to develop his "causal interpretation of quantum theory» — según Hanegraaff, una discusión con Einstein puso a Bohm en la vía de su interpretación causal.
«Bohm came into contact with the work of the Indian thinker Jiddu Krishnamurti. He met Krishnamurti in 1961, and they even» — el encuentro con Jiddu Krishnamurti, fechado en 1961.
«there can be no doubt about the importance of Krishnamurti's influence on Bohm's subsequent development.» — el peso que le da a esa influencia.
«In 1980, he published WIO, which can be regarded as the ripe synthesis between his scientific theories and his concern with larger questions stimulated by Krishnamurti.» — el lugar de Wholeness and the Implicate Order en esa trayectoria.
«It presents the outlines of a worldview according to which the phenomenal world is perceived to "unfold" from a more fundamental "implicate" order characterized by unbroken dynamic wholeness (the holomovement)» — el orden implicado y el holomovimiento, en la formulación de Hanegraaff.
«Although the quality of Bohm's earlier work is generally recognized by his colleagues in physics, his later development has resulted in an increasing alien» — el alejamiento de Bohm respecto de la física establecida; la frase se parte en el salto de plana.
«The reasons for this rejection of his mature work are complex. They seem to involve a combination of purely theoretical objections, certain widespread misunderstandings about his theory22, and of course the deep mistrust among many scientists of the "mysticism" of persons and movements (Krishnamurti, New Age science) with which Bohm has allowed himself to become associated.» — y las razones que él le adjudica a ese rechazo, incluida la desconfianza ante el misticismo.
«it makes use of the theory of "Synchronicity" which was developed by C.G. Jung in collaboration with the theoretical physicist Wolf» — según Hanegraaff, Peat recurre a la sincronicidad; la frase se parte en el salto de plana.
«gang Pauli. The fact that this theory resulted from the combined efforts of a psychologist and a physicist, and gives a strongly holistic account of the interdepence of mind and matter, makes it extremely fascinating for New Age sci» — y por qué esa teoría fascina a la ciencia New Age: la firman un psicólogo y un físico.
«Talbot's work is representative of a trend in popular New Age science to convince the reader by simply overwhelming him with a mass of accumulated facts, theories, conjectures and speculations. The net effect is the impression that mainstream science is hopelessly inadequate in accounting for what is actually going on in the world.» — el procedimiento retórico que le atribuye a Michael Talbot.
«In MNP his favoured scientific framework is the so-called "Many worlds-hypothesis", an interpretation of quantum mechanics developed by H. Everett and J. Wheeler.» — el marco de la hipótesis de los muchos mundos, con sus autores.
«Ilya Prigogine, a Belgian scientist of Russian descent, won the Nobel Prize in 1977 for his work on the thermodynamics of nonequilibrium systems.» — según Hanegraaff, Prigogine es belga de origen ruso y recibió el Nobel en 1977.
«His fame in the New Age movement is slightly puzzling, considering that OC is actually a very difficult book, large parts of which are inaccessible to readers without a scientific training.» — el desconcierto que le produce su fama, dado lo difícil del libro.
«in contrast to his most prestigious counterpart David Bohm, Prigogine refuses to speculate about mysticism or about most other subjects with which his New Age admirers are con» — el deslinde que Hanegraaff hace entre Bohm y Prigogine: el segundo no especula sobre misticismo.
«If Prigogine is the architect of the paradigm of self-organization, it is Erich Jantsch (1929-1980) who has developed it into an encompassing theory of evo» — el reparto de papeles entre Prigogine y Erich Jantsch.
«With a naturalness that is typical for such approaches, physical, biological, and socio-cultural "systems" are presented on a continuum and are assumed to answer to the same laws.» — el rasgo de la teoría general de sistemas que señala: el continuo entre lo físico, lo biológico y lo sociocultural.
«Thus, Jantsch's story of evolution starts with the big bang and ends with a mystical epilogue ("Meaning") about God.» — y el arco del libro de Jantsch, del big bang al epílogo místico.
«The new edition of 1985 includes a long appendix documenting the controversies which followed the original publication in 1981, including Nature's editorial calling NSL "a book for burning» — la polémica que Sheldrake documentó en su apéndice, con el editorial de Nature.
«the results of the latter seem to have been encouraging but not yet fully conclusive, and this has been confirmed by independent research» — el estado de las pruebas de la hipótesis, dicho con su límite.
«This is Sheldrake's most typical "New Age" book, with long sections about ecological concerns, the quest for a new worldview, and reflections about religious implications. Here, Sheldrake comes closest to developing his initial hypothesis into an encompassing Naturphilosophie.» — dónde ve a Sheldrake más cerca de una Naturphilosophie completa.
«The basic idea of a parallellism between modern physics (quantum mechanics) and various traditions of Oriental mysticism is well known and has been hotly debated.» — la tesis del paralelismo de Capra.
«there has been comparatively little attention to the fact that Capra actually ends up defending a consistent philosophical worldview which would merit attention in its own right, i.e., regardless of the credibility of the parallellism-thesis.» — lo que Hanegraaff señala que se pasó por alto: Capra sostiene además una cosmovisión filosófica propia.
«This is the so-called "bootstrap philosophy" of the physicist Geoffrey Chew, which has been found to be strikingly similar to Leibniz's Monadology» — la filosofía del bootstrap de Geoffrey Chew y el parentesco con la Monadología que se le ha señalado.
«It is significant that Capra's later development, represented by The Turning Point (see ch. five), has led him to reject certain premises of ToP. Capra has never rejected the bootstrap philosophy, but in The Turning Point it is no longer the foundation of his Naturphilosophie.» — el cambio de posición del Capra tardío, con la aclaración de que no reniega del bootstrap.
«That place has been taken over by Gregory Bateson's systems theory.» — y qué ocupa el lugar vacante.
«Contrary to almost all other New Age authors, however, he has expressed strong reservations.» — la excepción de Wilber dentro de la ciencia New Age.
«His criticism is based on the incompatibility he perceives between the holographic paradigm and his own belief in (a modern version of) the perennial philosophy, which describes reality as a hierarchy of different levels. The holographic paradigm, according to Wilber, commits hierarchy collapse and is ultimately an example of semi-pantheistic reductionism.» — el argumento de Wilber: colapso de jerarquía y reduccionismo semipanteísta.
«The holistic and syncretistic orientation of the New Age subculture is not congenial to conflicts. It tends to minimize differences in the name of a deeper all-encompassing truth, and discussions among New Age scientists often become occasions for the "sharing" of viewpoints rather than for rigid intellectual debate.» — por qué la polémica escasea en esa subcultura, según Hanegraaff.
«Wilber's attacks on this holistic consensus have forced New Age scientists to think again about some fundamental premises of their theories. This makes his voice an important one.» — y por eso le da importancia a la voz de Wilber.
«He has become known outside the alternative community as the inventor of the first helicopter to be awarded a commercial license (Bell Model 47).» — según Hanegraaff, Arthur M. Young inventó el primer helicóptero con licencia comercial.
«In contrast to most New Age scientists, Young is quite uninhibited about admitting the non-scientific foundations of his theory (modern theosophy in particular).» — lo que Hanegraaff le reconoce a Young: no oculta el fundamento no científico de su teoría.
«The ultimate authority is evidently not science but esotericism. This results in a broadly theosophical, speculative Naturphilosophie which incorporates modern science within a wider framework.» — y dónde queda la autoridad última en ese sistema.
«As a general term, "neopaganism" covers all those modern movements which are, firstly, based on the conviction that what Christianity has traditionally denounced as idolatry and superstition actually represents/ represented a profound and meaningful religious worldview and, secondly, that a religious practice based on this worldview can and should be revitalized in our modern world.» — la definición de neopaganismo, en sus dos cláusulas.
«The very use of the term "neopaganism" as a self-designation clearly contains a polemical thrust towards institutionalized Christianity2, which is held responsible for the decline of western paganism and the subsequent blackening of its image.» — el filo polémico que el término lleva dentro.
«The problems of the modern world, particularly the ecological crisis, are regarded as a direct result of the loss of pagan wisdom about man's relationship to the natural world, and a recovery of this wisdom is regarded not only as desirable but as urgently needed.» — el diagnóstico ecológico que el neopaganismo hace, según Hanegraaff.
«the phenomenon of neopaganism as such is not in fact synonymous with its postwar "New Age" manifestation.» — el deslinde que introduce entre neopaganismo y su versión New Age.
«Commentators of the contemporary neopagan movement(s) usually seem unaware of the fact that the term neopaganism is also used in quite different contexts, particularly in connection with certain religious and philosophical developments in prewar Germany» — el uso del término en la Alemania de preguerra, que según él los comentaristas suelen ignorar.
«The general definition of neopaganism given above encompasses both these often politically suspect movements and tendencies, and the contemporary "New Age" phenomenon.» — el alcance de su propia definición, que abarca los dos usos.
«the term "neopaganism" is not sufficient in itself as a designation for the movements studied here. "New Age" neopaganism should be distinguished from other (earlier or contemporary) attempts to revitalize the worldview of pre-christian European cultures. When in the rest of the discussion I refer to "neopaganism", I will be referring to the New Age variety only.» — el acotamiento del término para el resto del libro.
«such a categorical statement is possible only if both movements are already clearly defined and demarcated. It is a basic assumption of the present study, however, that at least the New Age movement is not.» — lo que le objeta a Aidan A. Kelly: su deslinde tajante supone dos movimientos ya definidos.
«It is difficult to escape the impression that his attempt to separate neopaganism from the New Age as much as possible is inspired by apologetic considerations—Kelly is not only a well-known researcher, but also a neopagan— rather than by empirical ones.» — y la razón que le atribuye al deslinde, señalando que Kelly es a la vez investigador y neopagano.
«My own research confirms Luhrmann's conclusion that neopaganism is part of the New Age in this general sense at least.» — lo que dice de su propia investigación en relación con la conclusión de Tanya Luhrmann.
«neopaganism definitely has its own distinctive flavour which sets it apart from other New Age trends.» — y lo que le concede a Kelly: el neopaganismo tiene sabor propio.
«Kelly's position is therefore not totally unfounded, but is best regarded as an overstatement resulting from the exaggeration of real differences at the expense of similari» — el juicio final sobre la posición de Kelly: exageración de diferencias reales.
«the neopagan movement should be treated as part of the New Age movement, but it should nonetheless be seen as a special, relatively clearly circumscribed subculture within that movement.» — la decisión que toma: subcultura circunscrita dentro del New Age.
«it is precisely the overlap between the two movements/perspectives which constitutes the uniqueness of "New Age" neopaganism.» — dónde localiza la singularidad del neopaganismo New Age.
«Looking at neopaganism from the perspective of the study of religions, we are confronted with the notorious problem of the conceptual status of magic» — el problema que abre el capítulo.
«ual magic is the central neopagan practice and, according to neopagan self-understanding, it is the key to the pagan worldview.» — el lugar emic de la magia ritual en el neopaganismo; el arranque de la palabra queda del otro lado del salto de plana.
«However, to what extent is it legitimate for us to adopt this emic view and describe the essence of neopaganism as "magic" in an etic sense?» — y la pregunta etic que se hace a continuación.
«The classical distinctions between magic, religion and science as essentially different pursuits (Tylor, Frazer, Malinowski etc.) have long been discredited as projections of western ethnocentrism» — el estatuto que tienen hoy, según él, las distinciones clásicas.
«if these distinctions are no more than the product of intellectual imperialism, it becomes extremely doubtful whether the term "magic" can be retained at all. Because all traditional definitions have depended on an implicit or explicit contrast with either religion or science, the very concept of "magic" appears to collapse together with these distinctions; any further use of it seems to imply support for scientifically untenable theories.» — la consecuencia que se seguiría: el concepto mismo de magia colapsaría.
«Nevertheless, the concept has proven to be remarkably resistant. H.S. Versnel, in a highly perceptive analysis, remarks that contemporary theoreticians find it extremely hard to do without the term "magic" even if they are convinced of the need to do so» — y el hecho que él opone: dice que el término resiste, con el análisis de H. S. Versnel de por medio.
«Because of the impracticality of avoiding the term "magic" in an etic sense when discussing phenomena emically known under that name13 (after all, the word did not originate in scholarly discourse), some authors have proposed to retain it on a pragmatic common-sense level.» — la salida pragmática que registra.
«Versnel proposes to use "magic" as an etic term referring to a polythetic class of religious phenome» — y la propuesta que adopta: magia como clase politética de fenómenos religiosos.
«magic can be seen either as different from religion or as a special phenomenon within religion.» — las dos lecturas que admite el enfoque pragmático.
«The important point, in VersnePs view, is not to make a distinction between magic and religion, but between magic and non-magic» — dónde pone Versnel el corte; el OCR imprime *VersnePs* por Versnel's.
«A strong tradition has emerged which posits a broad, universal dichotomy between two contrasting mentalities or worldviews, suggesting that it is a certain worldview—rather than certain practices regarded in isolation—which holds the key to understanding magic.» — la otra tradición teórica: la clave está en la cosmovisión, no en las prácticas sueltas.
«Levy-Bruhl distinguished the "prelogical" or "mystical" mentality from the "logical" mentality of modern man18. S.J. Tambiah has more recently developed a similar, but no longer ethnocentric, duality between worldviews based on "participation" or on "causality"19. Wax & Wax, following Sigmund Mowinckel, contrast the "magical world view" with the worldview of Western man» — las tres parejas que enumera: Levy-Bruhl, Tambiah y Wax & Wax siguiendo a Sigmund Mowinckel.
«They see non-western humanity as living in an "enchanted" world of "participation", without sharp divisions between persons and things, in which actions can have immediate effects not mediated by instrumental causality.» — el mundo encantado de la participación, tal como esas tipologías lo describen.
«Western society, in separating man and world, replaces this intimate participation and mutuality by an "impersonal" relationship based on instrumental causality.» — y el contraste occidental.
«The implication of this approach is that magic can no longer be seen as competing with "science"» — la consecuencia que saca; la frase se parte en el salto de plana.
«because the two do not share a common "world" in which a comparison could be made on the basis of mutually acceptable premises.» — y su cierre en la plana siguiente: magia y ciencia no comparten mundo donde compararse.
«it must be admitted that it leaves the relation magic—religion (or magic—non-magic within the "first world") somewhat vague.» — el reparo que le pone a ese enfoque.
«the danger exists that religion is opposed to magic according to a definition which is as culture-specific as any of the traditional definitions» — y el peligro que le ve: una definición tan culturalmente específica como las que reemplaza.
«I would like to highlight the contribution made in 1963 by the Dutch scholar of religion Jan van Baal.» — el autor que rescata: Jan van Baal, en un artículo de 1963.
«It is clear that this makes magic a special case of religion while retaining a manageable distinction. From Van Baal's further discussion one can infer that he does not conceive of the distinction as absolute and rigid, but as idealtypical and pragmat» — lo que le gana esa pareja de definiciones, y el estatuto que Van Baal les da.
«He claims that the supposed belief in the effectiveness of magic (magic as coercion) has been far too heavily emphasized in existing theories, at the expense of the far more frequent 'ordinary magic» — lo que Van Baal desplaza: de la magia coercitiva a la magia ordinaria de la vida diaria.
«This ordinary magic is quite similar, for instance, to prayers for a good harvest. Although such prayers are taken quite seriously by the persons involved, belief in their effect is highly conditional.» — el ejemplo de la oración por la cosecha, con la condicionalidad de la creencia dentro.
«in interpreting prayer we are usually inclined to concentrate not on what is expected of it (as if prayer were an alternative to practical manipulation), but on what it express» — el desplazamiento de lo esperado a lo expresado; la frase se parte en el salto de plana.
«Van Baal proposes that we should do the same with regard to magic. His position appears to be that magic, exemplified in particular by the spell, both expresses and reconfirms a distinct view of» — y su traslado a la magia, ya en la plana siguiente.
«Like the authors mentioned above, Van Baal regards a "participatory" worldview—which does not rigidly separate persons and things—as crucial for magic.» — lo que Van Baal comparte con los anteriores: la cosmovisión participativa.
«Traces of this "magical" intentionality in everyday life are still present when we say, for instance, that our engine "refuses" to start or the tram "will not come"» — los ejemplos cotidianos de intencionalidad mágica que da Van Baal.
«The defense of "magic" by neopagans is very clearly based on a rejection of the 'cold world of cause and effect' in favour of an "enchanted" world of the kind described by Levy-Bruhl, Wax & Wax, Tambiah and Van Baal.» — el uso que le da a todo ese aparato: la defensa neopagana de la magia como rechazo del mundo frío de causa y efecto.
«Neopagan magic indeed functions as a means of invoking and reaffirming mystery in a world which seems to have lost it; the subjective attraction and persuasiveness of this practice is convincingly explained by Van Baal.» — lo que dice que la magia neopagana hace, y a quién atribuye la explicación.
«neopaganism may legitimately be regarded as a religious movement based on magic in the sense of a certain ritual practice (i.e., as defined by Van Baal) which expresses a comprehensive worldview (or, conversily, a 'worldview presented with the emphasis upon rite'» — la conclusión sobre el estatuto del neopaganismo.
«Neopagan magic is different from traditional magic in that the magical worldview is purposely adopted as a reaction to the "dis» — con la salvedad crucial: la cosmovisión mágica se adopta a propósito, como reacción; la frase se parte en el salto de plana.
«rather, neopaganism is based on a conscious rejection of that worldview.» — y su formulación: rechazo consciente de la cosmovisión científica.
«There is a certain irony in the fact that the scientific study of religion—with its frequent descriptions of magic as opposed to science—has itself significantly contributed to this phenomenon. By confirming the popular view that magic is the natural alternative for the modern western worldview, scholarship has made itself into a powerful factor in the very emergence and persistence of neopaganism as a new religious movement» — la ironía que señala: el propio estudio científico de la religión alimentó el fenómeno.
«Neopagans are avid readers34 and it is in the scholarly literature, and its semi-scholarly spin-off, that they have found and continue to find much of the information enabling them to revive or rein» — de dónde sacan los neopaganos su material, según él.
«Neopaganism is a continuation of nineteenth-century occultist ritual magic, which in turn has its historical roots in the hermetic revival of the sixteenth century.» — la genealogía que le traza al neopaganismo: magia ritual ocultista decimonónica y, detrás, el renacer hermético del siglo XVI.
«these roots of neopaganism are reason for characterizing it as magic in a historical sense as well (i.e, as a continuation of what was traditionally—emically—known as "magic" in the west» — el segundo sentido en que lo llama magia: el histórico.
«The meaning of "magic" in the context of the Renaissance, in particular, has been largely neglected in anthropological theories of magic, and the recovery of this chapter of western history might have significant implications for the theoretical debate» — la laguna que señala: el sentido renacentista de magia falta en la teoría antropológica.
«Investigation of the meaning of magia in the Renaissance period, in particular, will probably strengthen the notion of magic as a worldview, while further weakening the traditional emphasis on practice regarded out of context.» — y lo que espera de repararla.
«The most convenient way to bring some order into the variety of New Age neopagan perspectives is to start with the original founding movement of modern witchcraft known as Wicca31, and to picture neopaganism in general as "fanning out" from this relatively clearly circumscribed center into increasingly syncretistic and nondogmatic directions.» — el esquema del capítulo: la Wicca al centro y el neopaganismo abriéndose en abanico.
«It could be argued that Wicca as such is somewhat closer to the "sect" profile outlined in the Introduction than most other New Age groups (although it is definitely non-sectarian as regards intolerancy and exclusivism, at the very least), and in that respect the movement would have to be regarded as a borderline case within the present study.» — por qué la Wicca sería caso límite en su demarcación, con el paréntesis que la exculpa de intolerancia.
«the Craft—as it is also called—was exported to the U.S.A. by Raymond Buckland during the 1960s38. In its new environment, it was interpreted and developed in increasingly unorthodox and syncretistic directions.» — según Hanegraaff, Raymond Buckland llevó la Craft a Estados Unidos en los sesenta.
«The most important influence on the development of the movement beyond its original boundaries has been a section of the feminist» — la influencia decisiva que le adjudica; la frase se parte en el salto de plana.
«movement known as women's spirituality39. The cross-fertilization between Craft traditions and spiritually-oriented feminism resulted in a type of neopaganism which is often referred to as the Goddess movement» — y su cierre, con el resultado del cruce entre tradiciones de la Craft y feminismo espiritual.
«If Wicca is at the center of neopaganism, and the Goddess movement represents a heterodox divergence from that center, then women's spirituality can be located partly at its circumference and partly (perhaps mainly) beyond the neopagan and New Age domain altogether.» — el mapa de los tres dominios y dónde queda cada uno.
«this picture is no more than a crude idealtypical approximation, justified only by its heuristic usefulness.» — la reserva sobre su propio esquema.
«The complicating factor with regard to our concerns is that Wicca is a neopagan development of traditional occultistic ritual magic, but that the latter movement is not itself pagan.» — la complicación que consigna: la Wicca sale de una magia ritual que no es pagana.
«This "western mysteries" movement as such, however, falls outside the scope of the present study» — y la exclusión que decide en consecuencia.
«there are two ways in which neopaganism overlaps with something else. The overlap with occultistic ritual magic is a legacy of the historical roots of Wicca in English occultism. The overlap with women's spirituality is a later, essentially American development.» — el resumen de los dos traslapes.
«Wicca is a new religious movement founded in September 1939 by a retired British civil servant named Gerald Gardner. It was essentially an attempt to revive the medieval Witchcraft religion as described in Margaret Murray's The Witch-cult in western Europe» — según Hanegraaff, Gerald Gardner fundó la Wicca en septiembre de 1939 sobre la religión de brujas que describe Margaret Murray.
«Gardner claimed to have been initiated into Wicca by a member of a secret coven46 tracing its lineage back to the period of the witchcraft persecutions.» — la iniciación que Gardner declaraba, con su linaje.
«as Aidan Kelly has conclusively demonstrated47, Gardner did not revive an old religion but created a new one.» — y lo que Hanegraaff adjudica a la demostración de Aidan Kelly.
«His main sources of inspiration were occultist ritual magic in the tradition of Aleister Crowley and the Hermetic Order of the Golden Dawn48, and popular works about folklore and mythology such as Frazer's Golden Bough, Charles Leland's Aradia and, of course, Margaret Murray's works.» — las fuentes de Gardner que enumera: Crowley y la Golden Dawn, la Rama Dorada de Frazer, la Aradia de Charles Leland y Murray.
«Gardnerians trace their lineage back to Gardner's own original coven, using the rituals and "Craft laws" as laid down by Gardner in the so-called Book of Shad» — el linaje gardneriano y el Libro de las Sombras.
«An alternative Wiccan tradition, known as "Alexandrian", resulted from close links between neopaganism» — la rama alejandrina; el nombre de Alex Sanders queda del otro lado del salto de plana.
«the innovations of Alex Sanders. Sanders, the self-proclaimed "King of the Witches", was to attract considerable media attention since the 1960s. His personal brand of Wicca shows a stronger influence of Crowley and the Golden Dawn than the Gardnerian original, but the differences are relatively minor and have grown less over the years.» — y su continuación en la plana siguiente, con la medida de la diferencia respecto de la rama gardneriana.
«Wiccan rituals and mythology are centered around the Goddess and her male partner, the Horned God. The polarity of male and female expressed by these divinities (or, as many neopagans will say, archetypes) is basic to the Wiccan worldview.» — el eje de la Wicca: la Diosa y el Dios Cornudo, y la polaridad.
«The primary characteristic of the American Goddess movement, as it developed in America, is the feminist perspective which often brings with it a relatively strong, sometimes exclusive, emphasis on the Goddess.» — lo que distingue al movimiento de la Diosa, según Hanegraaff.
«Goddess-worshippers tend to emphasize the immanence of the Goddess as the one fundamental principle permeating all reality.» — la inmanencia de la Diosa como principio único.
«If the Wiccan emphasis on polarity encourages men to discover their female side and women their male side, the emphasis on immanence of the Goddess movement encourages both to discover the world and the body (rather than the heavens and the spirit) as embodiments of the divine.» — la consecuencia práctica del contraste entre polaridad e inmanencia.
«Another distinction exists between the "myths of origin" of both movements. While Wicca tends to look especially to the putative European witchcult (along the lines of Margaret Murray) for their mytho-historical roots, the Goddess-worshippers are more interested in historical and archeological evidence for a prehistoric matriarchy centered on worship of the Goddess» — el otro contraste: los mitos de origen, el aquelarre europeo frente al matriarcado prehistórico.
«Both accounts can easily be combined by seeing the witchcult as a survival of matriarchal religion.» — cómo se concilian los dos mitos de origen.
«In both orientations, also, "patriarchy"—exemplified especially by institutionalized Christianity—is clearly the enemy. However, the emphasis on polarity determines whether the reign of patriarchal values is perceived as the result of a lack of balance between the male and the female element (the first eclipsing the second), or of the overthrow of matriarchy as the principle of balance and harmony by the pattern of oppression and violence inherently characteristic of patriarchy.» — el enemigo común y las dos maneras de leer su reinado.
«The women s spirituality movement as such is only partly pagan-oriented. Women trying to develop a spirituality that is true to female experience may find inspiration in neglected aspects of Judaeo-Christian traditions as well as in other religions. They may emphasize the divine as female without necessarily worshipping a pagan Goddess.» — el deslinde dentro de la espiritualidad de mujeres; el apóstrofo de *women's* se pierde en el OCR.
«These forms of Judaeo-Christian women's spirituality, and the closely linked movement of Christian feminist theology, are basically internal developments within Judaism and Christianity and fall out» — por qué esa vertiente queda fuera de su estudio.
«The Farrars are among the best-known contemporary representatives of British Wicca. They have put much energy in attempting to improve the popular image of witchcraft by writing introductory books for a general audience combined with frequent appearances in the media.» — según Hanegraaff, los Farrar trabajan por mejorar la imagen pública de la brujería.
«WW is undoubtedly the most complete general introduction to Wicca currently available.» — el lugar que le da a The Witches' Way.
«It is interesting to compare WWD with WW, because the former volume represents the Alexandrian branch while WW is more uni» — el contraste entre los dos libros de los Farrar: rama alejandrina y exposición más universal.
«Crowley (no relation of Aleister Crowley) introduces the reader to how Wicca is practiced in her own coven, which is a mixture of Gardnerian and Alexandrian traditions.» — el deslinde de homónimos que Hanegraaff hace expreso: Vivianne Crowley no es pariente de Aleister Crowley.
«Crowley is a Jungian psychologist, and part of the attraction of W lies in the way she interprets Wiccan teachings and rituals from a Jungian perspective.» — la clave junguiana de su exposición de la Wicca.
«Actually, this perspective is so strong that readers might be forgiven for concluding that Wicca is little more than a religious and ritual translation of Jungian psychology. W is therefore a particularly good example of the pervasive influence of Jung in the New Age move» — y hasta dónde llega esa clave, según Hanegraaff: el libro sirve de ejemplo de la influencia de Jung.
«Starhawk (ps. of Miriam Simos) is probably the best-known, and certainly the most influential American witch. Her work, which represents a blend of traditional Wicca and Goddess spirituality, has exerted an enormous influence on the development of feminist Witchcraft in the U.S.A.» — según Hanegraaff, Starhawk es seudónimo de Miriam Simos.
«SD, her first publication, is the one most specifically focused on witchcraft. It is a comprehensive discussion of the different aspects of the Craft, outlining its basic worldview and containing all the information necessary for founding one's own coven.» — el contenido de The Spiral Dance.
«Although DD does not add much news about witchcraft specifically, it is important for emphasizing the connections Starhawk perceives between Goddess spirituality, on the one hand, and social and political action, on the other. Feminist and ecological concerns are presented as closely connected within the general framework of neopaganism.» — lo que aporta Dreaming the Dark: el enlace entre espiritualidad de la Diosa y acción social y ecológica.
«Z Budapest (as she is usually called) is the strongest exponent of radical feminist separatism within the Goddess movement. Where Starhawk and others accept both women and men within the coven, Budapest sees witchcraft basically as "wimmin's religion"56. Men are generally regarded with suspicion, at the very least, and are not permitted to take part in rituals.» — según Hanegraaff, Z Budapest es la exponente del separatismo feminista radical dentro del movimiento de la Diosa.
«Most neopagans, in the tolerant spirit characteristic for the movement, tend to see Christianity as containing at least a core of truth which is compatible with paganism, and they generally regard Jesus in a positive light as an inspired teacher whose spiritual teachings were perverted by the church.» — la posición neopagana corriente ante el cristianismo y ante Jesús.
«For Budapest, however, Christianity is the sworn enemy of wimmin's religion, and Jesus is a welcome target for sarcastic remarks. This militant hostility to everything regarded as patriarchal makes Budapest less than fully representative of the New Age movement and neopaganism, but as an extreme example of the latter she cannot be ignored.» — y la excepción de Budapest, con la razón por la que aun así la incluye.
«Her approach is different from many other forms of neopaganism in that she primarily adresses people who want to practice magic alone, rather than in a coven.» — lo que distingue a Marian Green: se dirige a quien practica en solitario.
«This individualistic emphasis, and the concomitant reliance on books rather than direct personal instruction for "learning magic", is in itself rather characteristic of the New Age subculture.» — y por qué eso es típicamente New Age, según él.
«MAA as a whole, and especially the first parts, looks far more like a standard Human Potential guide than a specifically neopagan book.» — el juicio sobre el primer libro de Green.
«In GAAM, however, there is a new emphasis on "natural magic" which becomes even stronger in WA. In these books, Green appears to be primarily interested in the simple, common tradi» — el giro hacia la magia natural en sus libros posteriores.
«Real natural magic cannot be written down: it consists of highly practical arts wich people in traditional societies acquire quite naturally while growing up. We moderns, having lost touch with natural wisdom, have to rediscover these arts via the artificial medium of writing.» — y la paradoja que Green sostiene, según Hanegraaff: la magia natural no se escribe, y los modernos tienen que aprenderla por escrito.
«The Matthews are prolific authors in the English magical subculture. Their perspective comprises both the "western mysteries" and specifically neopagan ideas.» — el lugar de Caitlin & John Matthews entre los dos dominios.
«The Matthews are well-read, and their understanding of the historical backgrounds of modern occultism compares favourably with most sim» — el juicio de Hanegraaff sobre su manejo del trasfondo histórico.
«WW1 presents the neopagan strand of occultism, and WW2 discusses the hermetic tradition and its connection with modern magical move» — el reparto de los dos volúmenes de The Western Way.
«The title of this book is rather misleading. In fact, in spite of the author's attempts to sound "professional" and even scholarly, it is a loose collection of» — el juicio sobre The Psychology of Ritual de Murry Hope; la frase se parte en el salto de plana.
«scarcely related items of information and reflections about rituals, occultism, religion, psychology etc. Hope finds it difficult to resist the temptation to drift away from any subject she is supposed to be discussing at any moment.» — y su continuación en la plana siguiente.
«PR was chosen because it is less specific than these, and thus gives a general impression of Hope's views.» — por qué lo elige de todos modos.
«It comprises those books which not only belong to the New Age movement in a general sense, but in which "New Age" as such is the specific concern.» — lo que define la quinta categoría del corpus.
«First, there are those books which concentrate on the expectation of an imminent "Age of Aquarius", and in which everything centers around the vision of a transformed, or at least significantly improved world. Second, there are those books which are about the New Age as an innovative movement in a general sense. Briefly: the first group is about the "New Age" as a future era; the second about "New Age" as a contemporary movement (the very movement which is the subject of this study).» — los dos sentidos de New Age que la categoría reparte: era futura y movimiento contemporáneo.
«J. Gordon Melton has repeatedly emphasized that the New Age movement is rooted in what he calls the metaphysical-occult community, a religious tradition going back at least to the eighteenth century» — la raíz que Melton le adjudica al New Age: la comunidad metafísico-ocultista.
«In order to find the historical roots of the New Age movement I suggest we should look, more specifically, at the so-called UFO-cults which flourished in the 1950s and have con» — dónde propone buscar Hanegraaff en cambio: los cultos ovni de los años cincuenta.
«The UFO groups of the 1950s generally held strongly apocalyptic beliefs.» — el rasgo que les atribuye a esos grupos.
«The metaphysical-occult worldview of these UFO-cults drew on many sources of inspiration, but special mention must be made of the Theosophical system of Alice A. Bailey.» — la fuente que destaca dentro de ese mundo: la teosofía de Alice A. Bailey.
«Bailey's influence on the New Age movement, especially in its early phase, is pervasive; it is she who is also generally credited with having introduced the term "New Age"» — el crédito corriente que se le da a Bailey por el término.
«I propose to regard the UFO-cult movement of the 1950s as a kind of proto-New Age movement.» — la propuesta que hace con esos cultos: movimiento proto-New Age.
«The 1960s saw the emergence of alternative, countercultural communities of various kinds, with Findhorn in Scotland as probably the most famous» — la década siguiente y su comunidad más conocida.
«David Spangler, who became a central figure in Findhorn and has been involved in many comparable communities, has emphasized their initial similarity with the UFO-cults. Both were part of the same cultic milieu, and they shared a similar apocalyptic view of the future.» — el parentesco inicial entre comunas y cultos ovni, según el testimonio de Spangler.
«it was precisely this apocalyptic element which was to be largely discarded, or at least nuanced, in the later development of the alternative communities. As the predicted apocalypse failed to arrive, there developed an increasing resistance to the passive attitude of "waiting for the big event".» — el elemento que se descartó después, y por qué.
«The development of Findhorn in this regard has been paradigmatic for a similar change of direction in many comparable groups.» — el valor paradigmático que le da al giro de Findhorn.
«cism was gradually replaced by a kind of pioneer attitude: people in alternative communities tried to live "as if the New Age had already come" in an effort to be the vanguard of the radically new.» — la actitud pionera que reemplazó al apocalipticismo; el arranque de la palabra queda del otro lado del salto de plana.
«I propose to refer to this early, idealistic movement as New Age sensu stricto» — el término que acuña para ese movimiento temprano.
«This movement had its roots primarily in England, a country where Theosophy and Anthroposophy have traditionally been strongly represented. Accordingly, the New Age sensu stricto showed a strong Theosophical and Anthroposophical flavour.» — la raíz inglesa del New Age sensu stricto y su sabor teosófico y antroposófico.
«Typical for this New Age sensu stricto is the absolute centrality of the expectation of a New Age of Aquarius. All activities and speculation circle around the central vision of a new and transformed world.» — lo que lo define: la centralidad absoluta de la espera de la Era de Acuario.
«The New Age sensu stricto has survived as a rather clearly recognizable part of the New Age sensu lato (i.e., in a wide sense), which is the subject of the present study» — la relación entre los dos sentidos, y cuál de los dos estudia el libro.
«In spite of the name, and in contrast to the New Age sensu stricto, the expectation of an Aquarian Age is not necessary in order for a movement or trend to be part of the New Age sensu lato.» — la consecuencia contraintuitiva: esperar la Era de Acuario no es requisito del New Age sensu lato.
«Furthermore, the New Age sensu lato has a comparatively strong American flavour and has been profoundly influenced by the Californian counterculture. Theosophical and anthroposophical influences are not particularly prominent. Instead, the influence of typically American movements in the "metaphysical" and "New Thought" tra» — el sabor estadounidense del sensu lato, con la contracultura californiana y la tradición metafísica y del New Thought.
«Theosophical and anthroposophical influences are not particularly prominent.» — y lo que ahí no pesa, en contraste con el sensu stricto.
«the major architects of the New Paradigm derive their inspiration from other sources than the English-based, Theo-/Anthroposophically oriented New Age sensu stricto and, unlike the latter, their perspective cannot properly be called millenarian.» — el deslinde entre la busca del Nuevo Paradigma y el milenarismo del New Age sensu stricto.
«The quest for a New Paradigm is essentially an American phenomenon concerned with defining, in theoretical terms, the essentials of the new worldview which is believed to be taking shape in our midst. To this end, the different dimensions of the new paradigm are discussed in detail, which leads to a picture essentially similar to the one furnished in the early "manifesto" of the New Age sensu lato, Marilyn Ferguson's Aquarian Conspiracy.» — qué es la busca del Nuevo Paradigma y con qué manifiesto coincide.
«it is only in the New Age sensu stricto that the expectation of an imminent new era is the focus of attention» — dónde se concentra de veras la espera del milenio.
«The terminology in this field is far from fixed. Hans Kippenberg discusses apocalypticism, messianism and chiliasm (as a near synonym for millenarianism13) as analytically distinct concepts, but emphasizes their limitations» — el estado del vocabulario milenarista, con Kippenberg de guía.
«It is important, nevertheless, to emphasize the relative difference between apocalypticism and millenarianism.» — la distinción que sí quiere sostener.
«The typical millenarian dream is one of a perfect, earthly realm of peace and plenty, without injustice and suffering.» — el sueño milenarista, en su formulación.
«While apocalypticism implies that this world "passes away" in order to be replaced by a qualitatively different one, the millennium, in contrast, is logically possible only if there is a world left in which to realize it.» — el contraste lógico entre apocalipsis y milenio.
«as Kippenberg's last-quoted sentence indicates, the distinction is in fact relative rather than absolute.» — y el límite que le pone él mismo a esa distinción.
«The more an earthly realm of "love and light" differs from the world we are used to—in fact: the more perfect it is—the more it will be perceived as "transcending" that world. It is difficult, probably impossible, to draw the line exactly: how strongly may an earthly "new age" differ from the old order without losing its this-worldly character?» — la pregunta que deja abierta sobre dónde trazar la raya.
«A world of peace and plenty, in which spiritually evolved human beings walk hand in hand with the angels certainly looks more like heaven than earth.» — el caso que la vuelve difícil.
«a slightly moderated apocalypticism is possible, which envisions widespread cataclysms but not the complete destruction of the world. According to this scenario, the apocalypse may be seen as the period of "cleansing"—to use a popular New Age expression—which prepares the way for the millennium.» — el apocalipticismo moderado y la *limpieza* como preparación del milenio.
«It is in this sense, rather than the radical one, that I referred to the UFO-cults as "apoc» — la precisión sobre en qué sentido llamó apocalípticos a los cultos ovni.
«According to the pre-millenarian scenario, the coming of the Kingdom of God is abrupt and violent, as a result of one-sided otherworldly intervention. Human beings can only react to this event when it happens, but of themselves they can do nothing to bring the kingdom closer. Humanity is dependent on the initiative from the other world.» — el escenario premilenarista, según Desroche.
«we can conclude that the proto-New Age movement of the UFO-cults—which waited passively for the Kingdom to come in the form of an apocalyptic cataclysm—was of a premillenarian character.» — la adjudicación: los cultos ovni son premilenaristas.
«The New Age sensu stricto which emerged from this milieu changed its focus to a post-millenarian perspective. The view that the New Age will emerge, carried by human commitment, as the result of a (super)natural evolutionary process—although probably steered during the critical transition by superhuman assistance—has remained the dominant one in the New Age sensu lato.» — y el giro posmilenarista que heredó el New Age sensu lato, con el matiz de la asistencia sobrehumana entre guiones.
«Although one could theoretically conceive of a millennium without a savior figure, ever since the New Testament Book of Revelation the two have been closely connected in practice.» — la tercera pieza del complejo, el mesianismo, y su enlace de hecho con el milenio.
«New Age messianism clearly belongs to the second variety of messianism distinguished by Hoynacki. When messianism occurs in the New Age context, it always concerns a superhuman, spiritual agency, not a charismatic personality invested with divine qualities by devotees» — la adjudicación: el mesianismo New Age es del segundo tipo de Hoynacki, agencia espiritual y no personalidad carismática.
«In the context of the New Age sensu stricto, which is the primary locus of New Age messianism, this agency is almost invariably referred to as "the Christ".» — cómo se nombra esa agencia.
«the fact that the Christ is quite often described as a "principle" or "energy" rather than as a person in the traditional sense.» — y por qué eso conecta con el mecanismo mesiánico de Shepperson.
«this particular New Age conception of the Christ is, on the whole23, very strongly dependent upon Theosophical and especially Anthroposophical speculation, but with an additional tendency—particularly in the later period—towards impersonal conceptualizations influenced by New Paradigm science.» — la filiación que le adjudica a esa noción de Cristo: teosofía y sobre todo antroposofía, con deriva impersonal tardía.
«although New Age believers may talk about the "second coming of the Christ", they do not necessarily believe that this event will involve the appearance of a visible person. Some of them do (for instance the Scottish New Age theosophist Benjamin Creme, who has been announcing "Maitreya the Christ" for two decades now) but others expect the second coming to be a purely spiritual event which will be felt and experienced within, rather than seen with physical eyes.» — lo que la segunda venida sí y no significa ahí, con Benjamin Creme nombrado como excepción que sí anuncia una persona.
«millenarianisms are always embedded in general, largely implicit "macrohistorical" views» — el marco macrohistórico en que sitúa todo milenarismo.
«Although some authors have stated that millenarianism as such presupposes a linear view of history25, it is not obvious that this link is necessary outside of the Judaeo-Christian context.» — y la reserva que pone al vínculo entre milenarismo y tiempo lineal.
«New Age movement, at any rate, does not regard the Aquarian Age as a final and definite conclusion of history.» — el límite del milenarismo New Age: la Era de Acuario no cierra la historia.
«As is well known, New Age believers generally see the coming of the New Age as closely connected to large astronomical cycles, which are interpreted astrologically» — el enlace con los grandes ciclos astronómicos leídos astrológicamente.
«the last ca. 2000 years, dominated by Christianity,, are referred to as the Age of Pisces (and the fact that the early church used the fish as a symbol for Christ is, of course, seen as highly significant27). The Age of Aquarius which will follow the Age of Pisces will also last approximately 2000 year, presumably to be followed by yet another and quite different Age.» — la sucesión de eras, con el pez como símbolo de Cristo entre paréntesis; la coma doble tras *Christianity* es del OCR.
«There is a certain discrepancy between the general, implicit acceptance of this macrohistorical view of recurring cycles, on the one hand, and the remarkable lack of interest in developing this macrohistory in a systematic way» — la discrepancia que señala entre la aceptación del esquema cíclico y el desinterés por desarrollarlo.
«Ideas about preceding cycles are extremely vague and sketchy at best, and the question what kind of period will follow the Age of Aquarius is apparently considered irrelevant.» — y en qué consiste ese desinterés.
«overall theories about the meaning and end of history do exist, but their relation—if any—to the theory of astrological cycles is far from clear.» — lo que queda sin resolver entre teoría de la historia y ciclos astrológicos.
«On the whole, New Age millenarianism seems to belong to this quiet type. This is another reason why it is an interesting subject to explore with a view to expanding the framework of existing theories.» — la adjudicación: el milenarismo New Age es del tipo callado que Thrupp echaba en falta.
«We may summarize the argument thus far by concluding that the New Age sensu lato is a complex movement, the various components of which can be regarded as particular manifestations of cross-cultural phenomena well-known in the study of religions.» — el resumen de la Primera Parte: componentes que son manifestaciones de fenómenos transculturales conocidos.
«Channeling is a popular medium for "revelations", which concentrates on the transmission of articulated messages from invisible beings to humanity. New Age healing & growth movements are structurally similar to healing practices known in traditional societies. New Age science is a contemporary form of Naturphilosophie. New Age Neopaganism is rooted in a worldview which may be described as "magical". And the New Age sensu stricto is an example of millenarianism.» — y el reparto uno por uno de esas cinco equivalencias.
«In none of the cases, however, is the New Age manifestation just a repetition of traditional phenomena. They were all developed in characteristic, often historically unique directions under the impact of an overarching New Age worldview.» — con la salvedad que las mantiene juntas: ninguna es repetición pura de lo tradicional.
«Whether or not there is also a structure in the New Age movement remains to be seen.» — la pregunta que deja abierta al cerrar la Primera Parte.
«David Spangler is sometimes referred to as the Father of the New Age, primarily because of RBNA, which is one of the foundational texts of the early New Age movement (sensu stricto).» — el lugar de Spangler y de Revelation en el New Age sensu stricto.
«It is interesting to observe that the strongly Theo-/Anthroposophical contents of RBNA are replaced by a far more "down to earth" perspective in RS. In fact, both books are so different in content and atmosphere that they almost seem to be written by different authors.» — el contraste entre los dos libros de Spangler, dicho con fuerza.
«It seems that Spangler has made a deliberate effort to dissociate himself from the "cultic" atmosphere of RBNA in order to become acceptable to a wider public.» — la intención que le atribuye a ese cambio.
«This change of direction does not mean, however, that the mature Spangler has renounced his youthful work. In RW, when pressed by his audience about the apparent discrepancy between the "esoteric" and the "exoteric" Spangler, he admits that he has moved beyond the traditional theo» — con su límite: Spangler no reniega de su obra juvenil, aunque declare haber ido más allá de la cosmología teosófica.
«although the conceptualization and the terminology has changed, Spangler claims that the basic ideas remain the same.» — lo que el propio Spangler sostiene sobre la continuidad de sus ideas.
«even in the early 1990s the traditional occultist picture remains very much alive in Spangler's mind» — la lectura que Hanegraaff hace de esa continuidad.
«To that extent it might even be considered mildly misleading with regard to Spangler's actual intentions.» — y el reparo que le pone al libro moderado, con el atenuante *mildly* dentro.
«Spangler is appalled by what he calls the "New Age glamour" of talkshow channelers, healing crys» — lo que Spangler rechaza del New Age popular; la enumeración se parte en el salto de plana.
«The superficial, commercialized pursuits which have come to characterize New Age in the eyes of the public are presented as having little if anything to do with the serious vision of a transformed world which inspires Spangler's work.» — y el contraste que Spangler traza, ya en la plana siguiente.
«his argumentation fails to be fully convincing to the outsider, particularly with regard to channeling.» — el juicio de Hanegraaff sobre esa demarcación interna.
«It might be argued with some justification that Sir George Trevelyan is the most typical "New Age" author discussed in this study.» — según Hanegraaff, Sir George Trevelyan sería el autor más típicamente New Age del corpus.
«In contrast with Spangler, Trevelyan makes no effort to present his message in a way which will make it sound more acceptable to a wider audience. His highly idealistic spiritual worldview is unfolded without reservations, and the reader has no other choice than to "take it or leave it» — el contraste con Spangler: Trevelyan no negocia con el lector.
«First of all, the millenarian vision of the coming Aquarian Age is quite central to his thought. Secondly, Theosophical and particularly Anthroposophical influences permeate his books. Several chapters are completely Anthroposophical. Thirdly, Trevelyan's work is unmistakably English. English Romantic idealism is the backbone of his vision, and all his books are sprinkled with quotations from mostly English Roman» — los tres rasgos que le adjudica a Trevelyan: milenarismo acuariano, influjo teosófico y antroposófico, e idealismo romántico inglés.
«SoS is completely different. It contains the outlines of a general New» — el contraste entre los dos libros de Gary Zukav; la frase se parte en el salto de plana.
«Age worldview, presented in a rather extreme ex cathedra mode: there are no notes, no arguments, just statement after statement.» — y el modo de decir que le atribuye a The Seat of the Soul.
«The whole book makes the impression of a channeled text, especially because of the typical style of assumed authority: Zukav does not talk with the reader, but only lectures to» — a qué se parece ese modo, según Hanegraaff.
«The general picture is clearly Theosophical in nature, with additional influences from such New Age classics as the Seth books and A Course in Miracles. The basic message is that, right now, humanity is in the process of evolving from "five-sensory consciousness" to "multi-sensory consciousness» — la filiación del libro y su mensaje central.
«This is one of the most frequently quoted books about the New Age movement. In our context, it can still be regarded as the most characteristic mani» — el lugar de The Aquarian Conspiracy.
«some reservations must be made about the tendency among commentators and critics of the New Age movement to take AC as their main or even their only point of reference.» — y la reserva que pone sobre su uso como referencia única.
«AC appeared as early as 1980, and is representative of the intermediate period between the countercultural engagement of the 1960s/early 1970s and the New Age movement as it took shape in the 1980s. It represents the phenomenon of the earlier cultic milieu "becoming conscious of itself as a movement" in the later 1970s, but this does not necessarily make it authoritative about developments which took place after its publication.» — el argumento de fecha: el libro es de 1980 y no autoriza sobre lo posterior.
«AC must be regarded as an important statement about a particular historical phase of the New Age movement, not as a comprehensive guide to understanding the complete movement.» — el estatuto que le fija a The Aquarian Conspiracy.
«The central thesis of AC is that a powerful transformation of society is now occurring, which starts with the individual but will lead to radical social change. Ferguson believes that the "Aquarian conspiracy", consisting of non-hierarchical networks of likeminded people, will ultimately change the foundations of modern industrialized society.» — según Hanegraaff, la tesis de Marilyn Ferguson es la conspiración acuariana de redes no jerárquicas.
«her expectation that this change would take place in the 1980s has not been confirmed by events, and in a reprint of the early 1990s the subtitle has significantly been changed to 'personal and social transformation in our time» — el dato que registra: la profecía no se cumplió y el subtítulo cambió en la reedición.
«AC can be seen as a specimen of the literary genre of popularized cultural analysis for a wide public. It represents the optimistic counterpart to such more recent examples of cultural pessimism as Bloom's The Closing of the American Mind or Lasch's The Culture of Narcissism. Only afterwards, and in contrast to these, AC acquired the status of the "manifesto" of a self-proclaimed "movement".» — el género al que lo adscribe y el contraste con el pesimismo cultural de Bloom y Lasch.
«Capra adopts the concept of the New Paradigm, which was already introduced by Ferguson» — de dónde toma Capra el concepto de Nuevo Paradigma.
«According to Capra, western society is in a state of crisis due to its basis in an outdated mechanistic Newtonian/Cartesian paradigm. Newtonian/Cartesian presuppositions permeate our way of thinking and looking at the world, deeply influencing everything we do, including our ways of trying to deal with global problems. Because our present problems are a direct result of this outdated Newtonian/Cartesian paradigm, we need a radical new perspective in order to be effective in changing the course of events.» — el diagnóstico de Capra: crisis por un paradigma newtoniano-cartesiano caduco.
«This new perspective is the holistic and ecological "systems view" of reality, which is presented as in essential agreement with both modern scientific developments and ancient mystical traditions.» — y la alternativa que propone, presentada como acorde con la ciencia y con las tradiciones místicas.
«The old paradigm is now in an irreversible process of decline, while the new, holistic culture (which started as a counter-culture) is on the rise. We are approaching the "turning point" at which the rising culture will become dominant and a new society will accordingly take» — el *punto de inflexión* que da título al libro.
«Of particular importance is the role of Gregory Bateson and his systems view of reality.» — el papel de Gregory Bateson en el giro de Capra.
«Capra discovered in Bateson's systems view of reality a more appropriate theoretical framework which enabled him to avoid the reductionism implicit in his earlier» — lo que Capra encontró en Bateson, según Hanegraaff.
«Whether Capra (or, for that matter, Bateson) has really succeeded in avoiding reductionism will be discussed in Part Two» — la pregunta que deja abierta sobre si Capra evita de veras el reduccionismo.
«Peter Russell's book is roughly comparable to Capra's Turning Point. It is about the possibility for a great 'evolutionary leap' to occur in the very near future, which will totally transform our world.» — según Hanegraaff, Peter Russell anuncia un salto evolutivo inminente.
«It is one of the clearest examples of how recent scientific theories (in particular the Prigoginian theory as presented by Erich Jantsch in The Self-Organizing Universe) may be combined with a concern for meditation (Transcendental Meditation in this particular case) and other popular New Age practices, within one sweepingly optimistic vision of the coming transformation of mankind.» — el libro como ejemplo de mezcla entre teoría de Prigogine, meditación trascendental y prácticas New Age.
«AE is also a particularly good example of the often-mentioned influence of Teilhard de Chardin's thought on the New Age movement.» — y la influencia de Teilhard de Chardin que le encuentra.
«Willis Harman heads the influential Institute for Noetic Sciences, concerned with the need for a change in basic underlying assump» — según Hanegraaff, Willis Harman dirige el Institute for Noetic Sciences; la frase se parte en el salto de plana.
«Harman's basic thesis is that in the last third of the twentieth century we are going through a "global mind change" comparable to the Copernican revolution of the seventeenth century.» — y su tesis: un cambio de mente global comparable a la revolución copernicana.
«If Ferguson's Aquarian Conspiracy is the manifesto of a hoped-for new culture, MacLaine's bestselling autobiographies represent the subculture which actually emerged.» — el contraste entre el manifiesto de Ferguson y las autobiografías de MacLaine.
«From one perspective, they are probably the best examples of the "New Age glamour" rejected by David Spangler. From a different angle, MacLaine's story of how she learned to "get in touch with herself"41 will be understandable and sympathetic to many who experienced a similar development during the 1980s.» — las dos lecturas de MacLaine que ofrece, sin arbitrar entre ellas.
«OL contains the story of MacLaine's gradual and reluctant "conversion" to a New Age perspective, as it occurred in her early forties.» — el contenido de Out on a Limb.
«It is no doubt superior to her later books in terms of dramatic structure: skilfully building up tension towards the final chapters, and ending with a "back to earth" epilogue according to the best movie traditions.» — y el juicio sobre su factura.
«Probably the most important part of the book is her description of past-life regression sessions with Chris Griscom, culminating in MacLaine's succesful attempt to contact her own "Higher Self", which appears to her in the form of an androgynous being.» — lo que destaca de Dancing in the Light: la regresión con Chris Griscom y el Yo Superior andrógino.
«This miniseries itself has done even more than MacLaine's books to bring the New Age perspective to the attention of a mass audience, and the airing of Out on a Limb in January 1987 has often been referred to as a crucial moment in the history of the New Age movement.» — el peso que le da a la miniserie de enero de 1987.
«The peculiarity of "recreating her own reality" on screen provides MacLaine with the opportunity of speculating about the ambivalent relation between fact and fiction, dream and reality.» — lo que la filmación le permite especular a MacLaine sobre hecho y ficción.
«If the signs do not deceive, MacLaine's enthusiasm about the New Age has become more moderate and she is moving away from a spiritual into a more strictly psychological direction.» — el pronóstico que arriesga sobre el rumbo de MacLaine, con el *si los signos no engañan* dentro.
«The so-called "creation spirituality" of the controversial dominican priest Matthew Fox (turned Presbyterian in 1994) is to some extent a special case in the present chapter.» — según Hanegraaff, Matthew Fox era dominico y pasó al presbiterianismo en 1994.
«It is different from the one proposed by Capra and others in being explicitly based on an appeal to western traditions of mystical Christianity.» — qué distingue a Fox de los demás autores del capítulo.
«Fox's basic framework is the opposition between the "fall/redemption theology" which became dominant in western religion especially under the influence of Augustine, and the "creation spirituality" which Fox believes is far older, and solidly rooted in the oldest Jewish roots of Christianity.» — el marco de Fox: teología de la caída y redención frente a espiritualidad de la creación.
«He believes that the crisis is ultimately the result of fall/redemption thinking, and that a revival of creation spirituality is the only solution.» — el diagnóstico y el remedio que Fox propone, según Hanegraaff.
«OB, the very title of which is a polemic against the doctrine of original sin, can be regarded as the basic program of creation spirituality. It contains meditations on twenty-six themes grouped in four "paths": the via positiva, via negativa, via creativa and via transformativa.» — el programa de Original Blessing y sus cuatro vías.
«CCC is Fox's most elaborate theological statement. Its basic theme is the archetype of the Cosmic Christ and the need for recovering a 'living cosmology' in our time.» — el tema de The Coming of the Cosmic Christ.
«Actually, creation spirituality is presented as a "liberation theology for first world peoples» — y cómo se presenta la espiritualidad de la creación frente a la teología de la liberación.
«Fox is very concerned about the current world crisis, especially the destruction of the envi» — según Hanegraaff, la preocupación central de Fox es la crisis mundial y sobre todo la destrucción del ambiente; la palabra se parte en el corte de chunk.
«A charismatic personality, Fox has become a major voice in the American New Age movement in recent years.» — el lugar que le adjudica a Fox en el New Age estadounidense.
«CS is a comparatively brief overview of the basics of creation spirituality, with an additional emphasis on connections with liberation theology.» — el contenido de Creation Spirituality, el tercero de los tres libros de Fox que ficha.
«In this chapter we will look at general New Age theories and speculations about the nature of reality. This is a convenient starting point, because most of the beliefs discussed in later chapters presuppose certain ideas about what kind of universe we are living in.» — el plan del capítulo y por qué empieza por la naturaleza de la realidad.
«These attitudes vary along a scale from this-worldliness, on the one hand, to otherworldliness, on the other. I use the distinction between these two poles in the sense of A.O. Lovejoy's classic study The Great Chain of Being» — la escala que adopta y de dónde toma el par, de A.O. Lovejoy.
«Of the temporal, sensible, essentially divided world, an otherworldly view of reality may give any one of three accounts. This world may be regarded as no» — el arranque de las tres variantes del otro mundo; la frase se parte en el salto de plana.
«more than an illusion, as is the case in monistic Vedanta philosophy» — la primera variante, ya en la plana siguiente: el mundo como ilusión.
«Or it may be stated that, although this world is real, it ought never to have come into existence. This is the position of the dualistic gnosticism of late antiquity, which sees the creation of the world as a disaster.» — la segunda: el gnosticismo dualista tardoantiguo.
«Finally, the otherworldly-minded may simply refuse to discuss the nature of the world because this is deemed irrelevant to the sole aim of salvation from that world. Such is the case in early Buddhism» — y la tercera: la negativa a discutir la naturaleza del mundo.
«I have quoted Lovejoy's ornate descriptions at some length, because we will find again and again that a correct view of this distinction is crucial for understanding the nature of New Age religion.» — por qué le da tanto espacio a Lovejoy.
«Implicit in Lovejoy's description of this-worldliness is a distinction between a focus on our world of experience as such, or on a better "mis-world" to come which is modeled on the present world, but better. I propose to refer to the first variety as "strong this-worldliness" and to the other as "weak this-worldliness» — el par que él añade sobre el de Lovejoy: mundanidad fuerte y débil.
«Within this weak variety, again, the better "this-world" may be envisaged either as located on this earth (which amounts to some form of millenarianism) or in another reality beyond death.» — y las dos formas de la mundanidad débil.
«On the strong this-worldly pole we find, first of all, many neopagans, particularly those of a strongly Goddess-centered perspective. Neopagans generally emphasize the beauty and splendour of the natural world, and show relatively little interest in non-empirical realities other than the "inner worlds" of the» — quiénes ocupan el polo de la mundanidad fuerte; la frase se parte en el salto de plana.
«They often explicitly attack New Age tendencies to escape from this world either spatially (into "higher spiritual spheres") or temporally (into past-life experiences or expectations of future bliss), emphasizing that our business is the here and now.» — la crítica neopagana a la evasión espacial o temporal, según Hanegraaff.
«true other-worldliness is very rare in the New Age movement. The only unambiguous example in our corpus is A Course in Miracles.» — la rareza del otro-mundanismo puro y su único ejemplo inequívoco en el corpus.
«According to this text—which has correctly been characterized as a Christianized version of non-dualistic Vedanta11—our world is just an illusory chimaera, which has nothing to offer but violence, sorrow and pain12. We must awaken from the bad dream of separation, and reunite with God.» — según Hanegraaff, el Curso tiene el mundo por quimera ilusoria; la caracterización como vedanta cristianizada la acredita a Skutch en nota.
«Although many other New Age sources routinely use the Oriental concept of "maya" and refer to the world of space-time as ultimately illusory, they seldom come close to the uncompromising world-rejection found in the Course.» — el contraste con el resto del corpus, que usa *maya* sin llegar al rechazo del mundo.
«The more usual view is that, in the final analysis, the world may well be an illusion, but that it is a meaningful illusion: one which should be used and worked with constructively rather than simply escaped from or dispelled.» — la posición corriente: ilusión, pero ilusión significativa.
«The second other-worldly position distinguished by Lovejoy, i.e., "gnostic" world-rejection, is remarkably absent from New Age thought. Although many New Age sources regard ancient gnosticism in a favourable light, this never includes its worldrejecting dualism, which is sometimes explicitly refuted» — la ausencia del dualismo gnóstico en el New Age, con la salvedad de que el gnosticismo antiguo sí se mira con favor.
«most typical of the movement is a weak this-worldliness.» — dónde queda el grueso del movimiento.
«Most typical for the last variety is the view that, although this world is not perfect, it is to be valued positively as a means for reaching the higher realities beyond.» — la forma más típica de la mundanidad débil.
«According to the most common view, physical reality is characterized by a relatively "dense" and limited level of consciousness. This implies a hierarchical universe consisting of levels of spirituality, in which pure spirit on the one hand and dense matter on the other are two poles of a continuum rather than radically separate and opposed principles.» — el universo jerárquico de niveles, con espíritu y materia como polos de un continuo.
«The world is essentially regarded as a domain for learning and growth (often referred to quite literally as a "school"17), and the troubles associated with it must be approached as tasks.» — la analogía de la escuela, que Hanegraaff dice tomada literalmente en las fuentes.
«New Age authors tell us that we are here to learn lessons which cannot be learned otherwise, and once we have learned them we will be free to leave the school and pass on to a higher lev» — lo que la analogía implica sobre las lecciones y la salida.
«the attitude of many New Age sources to life on earth is characterized by a certain ambiguity, not dissimilar to common feelings about attending school. Some love it because there is so much to learn. Some hate it, because they feel constricted by it. Mostly, however, one finds a mixture of both emotions.» — la ambigüedad que registra ante la vida terrestre.
«Just as school is only a preparation—but a necessary one—for "real life", life on earth is also just one stage in a much larger evolutionary process. Earth life must be seen as a stepping stone to larger realities, which is why we will not be able to leave it before having experienced it to the fullest.» — la vida terrestre como peldaño, con la razón por la que no se puede saltar.
«Both the representatives of the New Paradigm, on the one hand, and those authors who focus on the coming of the Age of Aquarius, on the other, look for a better "this-world" on our earth. Nevertheless, from our present perspective these two groups must be rather sharply distinguished.» — el deslinde entre Nuevo Paradigma y Era de Acuario dentro de la mundanidad débil terrestre.
«The believers in an Age of Aquarius tend to combine their expectation of an imminent earthly millennium of Love and Light with an equally strong belief in higher realities and intelligences beyond this world.» — lo que combinan los creyentes en la Era de Acuario.
«There is an element of contradiction is this: if heaven were to descend on earth then presumably humans would no longer need to ascend to heaven, and the reverse. It also is difficult to see how a world of pure bliss and harmony could continue to be effective as a "learn» — la contradicción que consigna sin resolver: si el cielo baja a la tierra, sobra ascender, y la escuela deja de serlo.
«The transformation will be more radical and unprecedented, even involving changes in the atomic structure of the world which result in a spiritualization of matter as such. The whole world, together with humanity, will be transported "into a higher octave» — la transformación que esperan los profetas de Acuario: hasta la estructura atómica del mundo.
«In these expectations we recognize a form of this-worldliness which may be called even "weaker" than the preceding view of the world as a "learning environment".» — el grado de mundanidad que le adjudica a esa expectativa: más débil todavía.
«Although prophets of the Age of Aquarius may exalt the beauties of nature unspoilt by man20, in the final analysis even this natural world appears to be in need of redemption» — con la salvedad: aun exaltando la naturaleza, la dan por necesitada de redención.
«Although representatives of this category seldom celebrate the beauties of the natural world as poetically as Z Budapest, they are equally concerned with its preservation; they tend to talk of "spirituality" in terms of living in harmony with nature and its laws rather than in terms of other spiritual realities beyond this world.» — el contraste con la literatura del Nuevo Paradigma.
«Defenders of the New Paradigm share with those who expect the Age of Aquarius a strong dissatisfaction with the present state of the world. This dissatisfaction, however, is not with the world as such, but only with our present culture.» — dónde coinciden y dónde difieren los dos grupos: la insatisfacción es con la cultura, no con el mundo.
«The ecological crisis has been created by a society based on fundamentally flawed presuppositions. Humanity has to change its way of thinking, perceiving and acting, and then it will hopefully still be possible to heal the world.» — el diagnóstico ecológico del Nuevo Paradigma.
«A transformation of the world, however, is not necessary: the earth must just be restored to its former natural beau» — lo que ese grupo no pide: transformar el mundo.
«New Paradigm and Neopagan views about nature, although expressed in different literary styles and terminologies, are fundamentally compatible.» — la compatibilidad que le encuentra a las dos visiones de la naturaleza.
«It can be concluded that otherworldly thinking and world-rejection, at least in its stronger forms, is not typical of New Age thinking.» — la conclusión del apartado.
«Weak forms of this-worldliness dominate, but strong forms can count on widespread approval even by weak this-worldy New Agers.» — el reparto final entre las dos formas; el OCR imprime *worldy* por worldly.
«There is no doubt that the quest for "wholeness" at all levels of existence is among the most central concerns of the New Age movement. "Holism", a term originally invented by the South-African statesman J.C. Smuts22, has been adopted as a universal catchword for this orientation.» — el lugar del holismo y el origen del término, que adjudica al estadista sudafricano J.C. Smuts.
«it is important to emphasize from the outset that the term "holism", in a New Age context, does not refer to any particular, clearly circumscribed theory or worldview.» — la advertencia sobre el término: no nombra una teoría delimitada.
«The only thing which demonstrably unites the many expressions of "holism" is their common opposition to what are perceived as wow-holistic views, associated with the old culture which the New Age movement seeks to replace or trans» — lo único que une a todos los holismos, según él: la oposición a lo que se percibe como no holístico; el OCR imprime *wow-holistic* por non-holistic.
«The main forms of dualism for which the New Age movement tries to develop holistic alternatives are: 1. The fundamental distinction between Creator and creation, i.e. between God and nature and between God and man; 2. The distinction between man and nature, which has traditionally been conceived as a relation based on domination of the latter by the former; 3. The dualism between spirit and matter in its various derivations, from Christian asceticism to Cartesian dualism. It is generally assumed in the New Age movement that such dualistic tendencies are ultimately based on the Judaeo-Christian roots of western civilization.» — los tres dualismos que el New Age combate y a qué se los adjudica.
«Reductionism is a more recent development, associated with the scientific revolution and the spirit of modern rationalism. Its main forms are: 1. The tendency to fragmentation, which treats organic wholes as mechanisms that can be reduced to their smallest components and then explained in terms of the latter; 2. The tendency to reduce spirit to matter, so that spirit becomes merely a contingent "epiphenomenon" of essentially material processes.» — y los dos reduccionismos, con su fecha de origen en la revolución científica.
«The only common characteristic of these alternatives is that they systematically attempt—with varying degrees of success—to avoid and replace dualism and reductionism.» — la definición negativa del holismo que resulta, con el *con grados variables de éxito* dentro.
«Holism, in this sense, pervades the New Age movement: from its concern with Holistic Health to its quest for unitive consciousness, and from ecological awareness to the idea of global "networking".» — el alcance del holismo dentro del movimiento.
«I will argue that holism can be conceived in abstract terms as: 1. based on the possibility of reducing all manifestations to one "ultimate source"; 2. based on the universal interrelatedness of everything in the universe; 3. based on a universal dialectic between complementary polarities; 4. based on the analogy of the whole of reality, or of significant subsystems, with organisms.» — los cuatro tipos estructurales de holismo que propone.
«I will not address the philosophical question to what extent these types can be combined with each other in principle; it suffices that, in the work of specific New Age thinkers, they are sometimes combined, although one type usually dominates quite strongly.» — la abstención sobre la compatibilidad filosófica de los cuatro tipos.
«One of the most pervasive assumptions to be found in the New Age movement is that all reality is ultimately derived from one Ultimate Source. The great diversity of phenomena found in the world of manifestation must, at some deep level, be linked together by virtue of a common Origin. This One Source of all being thus guarantees the ultimate wholeness of reality.» — el primer tipo: el holismo de la Fuente Última.
«The capitals are appropriate, because the Source is inevitably regarded as, or immediately associated with, God.» — por qué escribe el término con mayúsculas.
«such statements contain an inner ambivalence which considerably complicates the character of "Ultimate Source Holism". We note that Trevelyan's quotation, with its clear pantheistic tendencies, also states that the Source resides in a "timeless" sphere. Sheldrake speaks of creation "participating in" and "reflecting" a source which is, nevertheless, transcendent. In other words, both transcendence and immanence are affirmed to varying degrees.» — la ambivalencia que detecta en el holismo de la Fuente Última: trascendencia e inmanencia a la vez.
«This paradox of God as the self-sufficient Absolute and as the generative source of Being, combined in one and the same tradition, led to a pervasive ambiguity about ultimate values.» — la paradoja de los dos dioses y su efecto sobre los valores últimos.
«the pervasive duality between otherworldliness and this-worldliness is parallelled by a duality between two conceptions of Ultimate Reality/God as either radically transcendent or immanent in creation.» — el paralelo que traza entre los dos pares.
«it is extremely interesting to note that substantial and essential parts of Lovejoy's book (first published in 1936) read as if he had the New Age movement specifically in mind.» — el hallazgo que subraya: el libro de Lovejoy, de 1936, se lee como si hablara del New Age.
«The similarities are so close and numerous that we can only conclude that Platonism, with its attendant problems, apparently extends its influence into the heart of the New Age movement.» — la conclusión que saca de ese paralelo: el platonismo llega hasta el corazón del New Age.
«Given the this-worldly rather than otherworldy orientation of New Age thinking, it is to be expected that the conception of God as a "generative source" will be more common than its self-contained alternative. And this expectation is indeed confirmed by the sources.» — lo que espera encontrar y encuentra: predomina el dios generativo; el OCR imprime *otherworldy*.
«Particularly clear examples are the "creation myths" found in various New Age sources, all of which are actually myths of emanation from one Original Source28. They describe how an original absolute Oneness gave birth to the richness and diversity of creation. This process is generally presented as a positive event, not as a fall from perfec» — los mitos de creación New Age son mitos de emanación, y la emanación se juzga positiva.
«The principle of a Generative Source generally leads to the conception of a hierarchical cosmos constituted by levels of spirituality, inhabited by intelligent beings on corresponding levels of spiritual development.» — la consecuencia cosmológica: un cosmos jerárquico por niveles de espiritualidad.
«All intelligent entities—discussed in detail in the next chapter—are engaged in a process of spiritual evolution which will, presumably, ultimately lead them back to the Ultimate Source.» — el proceso de evolución espiritual que le corresponde.
«individual intelligences emanate from the Ultimate Source in a "downward" (or "outward") process of creative generation, so that these intelligences can» — la ambivalencia otra vez: el mismo esquema baja y sube; la frase se parte en el salto de plana.
«start on the "upward" (or "inward") journey back to the source which transcends creation.» — y su cierre en la plana siguiente.
«Many New Age authors, especially the representatives of this-worldliness in its weakest—and therefore most ambivalent—varieties, such as George Trevelyan, do not appear to perceive any problem, and are able to affirm the splendour of creation and the need to transcend it in the same breath.» — quiénes no ven ahí problema alguno, con Trevelyan nombrado.
«Others, especially those of a stronger this-worldly orientation, appear to have noticed the ambiguity. Their favoured solution is to affirm that the possibili» — quiénes sí lo ven y cómo lo resuelven.
«The great goal of existence is for human beings to become fully conscious "co-creators with God» — la meta que el corpus propone y el enlace con el segundo gran tema.
«the conviction that we are, somehow, the creators of our own reality is no less pervasive in the New Age literature than the theme of holism.» — el segundo gran tema del New Age, tan extendido como el holismo.
«Both "holism" and "creating our own reality" are catchwords or -sentences referring to very deep convictions or longings which are far more basic than any explicit formulation.» — el estatuto que les da a los dos: consignas de convicciones más hondas que su formulación.
«Seth tells us that although we may be unaware of it, we are constantly creating our reality as naturally as we breath.» — según Hanegraaff, para Seth creamos la realidad sin darnos cuenta; el OCR imprime *breath* por breathe.
«The nature of our reality is a direct reflection of our conscious and unconscious beliefs. Because most of us hold limiting and restricting beliefs about the world, the universe confirms these convictions. If we nevertheless change our beliefs, we will find that reality changes with it.» — la mecánica de esa creación, según la exposición de Seth.
«Human beings live in their own self-created dreams, and the apparent stability of "physical reality" is conditioned only by the intersubjective consensus of many indi» — cómo se explica ahí la estabilidad del mundo físico: consenso intersubjetivo.
«The traditional Oriental view of "maya" implies that the illusion of this world must be dispelled in order to reach the ultimate "Real" beyond. In Seth's strongly contrasting views, the recognition that reality is a self-created illusion serves as an impetus to create ever better realities: not to flee from illusion altogeth» — el contraste entre la maya oriental y la ilusión autocreada de Seth.
«These worlds are there to be enjoyed to the fullest, and to be made ever more beautiful and diverse; they are not to be dispelled in the name of some bleak otherworldly Absolute.» — el destino que Seth le da al mundo, en la exposición de Hanegraaff.
«This central message of the Seth material has been of enormous influence in the New Age movement. We find his worldview mirrored in many later authors37, although seldom developed with the intellectual rigor which characterizes Seth's formulations.» — el alcance de esa doctrina en el movimiento y el juicio sobre su rigor comparado.
«Special attention has been given to Seth's view of reality because it is paradigmatic of Generative Source-holism in its most highly-developed New Age form.» — por qué le dedica tanto espacio a Seth.
«We find here the essential picture of a hierarchical cosmos emanating from a generative source (a traditional Platonic concept) combined with a quite modern emphasis (reminiscent of Science Fiction) on the infinity of multidimensional, creatively expanding worlds which are, furthermore, created by the imagination of their inhabitants (participating in the divine creativity) on the basis of their conscious and unconscious beliefs.» — la mezcla que le encuentra: cosmos platónico emanado más infinitud multidimensional de sabor cienciaficcionesco.
«Seth's pivotal role in the development of New Age thinking has not yet been sufficient» — la deuda que declara: el papel de Seth no está reconocido por los estudiosos.
«It is hardly an exaggeration to regard Jane Roberts as the Muhammad of New Age religion, and Seth as its angel Gabriel. Without their metaphysical teamwork, the face of the New Age movement of the 1980s would not have developed as it did.» — la comparación con que fija ese papel: Jane Roberts como Mahoma del New Age y Seth como su ángel Gabriel.
«the role of the latter should not be underestimated. However, it is seldom presented explicitly in the sources.» — el otro polo, el Absoluto autosuficiente, y su modo de aparecer.
«The importance of the idea of a "self-sufficient Absolute" in a New Age context lies primarily in the way it tends to recur as loose references in very different, sometimes surprising and even logically incompatible contexts.» — cómo aparece: en referencias sueltas dentro de contextos incompatibles.
«Lovejoy introduces the concept of "meta-physical pathos", prominent examples of which are the "eternalistic" and "monistic or pantheistic" pathos.» — el concepto que toma de Lovejoy para explicarlo.
«there is a difference in conceptual status between an explicitly formulated worldview on the one hand, and expressions of metaphysical pathos on the other» — la distinción de estatuto que introduce.
«The former generates more or less consciously-held convictions about the nature of reality, expressed as propositions; the latter signals the existence of deep-seated and essentially pre-reflective wishes and longings.» — qué produce cada una de las dos cosas.
«If, in many New Age sources, we find examples of eternalistic or monistic pathos expressed in the terminology of self-sufficient Absolutes, then the pre-reflective and emotional character of these utterances precludes the automatic inference that the authors therefore believe in a worldview based on such an Absolute.» — la inferencia que la distinción bloquea.
«Eternalistic and monistic pathos is prominently present; but it surprisingly seldom gives rise to otherworldly-oriented worldviews according to which peace will be found only in the pure One. Real otherworldliness remains very much restricted to the emotional sphere, and almost never survives the transition to theoretical speculation.» — la conclusión medida: el pathos otro-mundano abunda y casi nunca llega a doctrina.
«It is not the case, of course, that universal interrelatedness is absent from "Ultimate Source Holism". On the contrary: everything in the universe is related to everything else by virtue of the fact that everything participates in, or emerges from, the same Source.» — el deslinde entre los dos tipos de holismo: la interrelación universal también está en el de la Fuente.
«Universal Interrelatedness as understood in this chapter is characterized, however, by the absence of a Source or other ontologically privileged Center.» — lo que sí distingue al segundo tipo.
«The appropriate picture is one of a network in which every point is connected to every other point but in which no point has a privileged status.» — la imagen que le corresponde: la red sin punto privilegiado.
«A traditional parallel, which brings out the religious appeal of Universal Interrelatedness, is the image of God conceived as a sphere whose center is everywhere and circumference nowhere» — el paralelo tradicional que aduce: la esfera de centro en todas partes.
«An important result of the absence of a Source with privileged ontological status is that Universal Interrelatedness tends to be of an unambiguously monistic character» — la consecuencia ontológica del segundo tipo.
«In this kind of holism, questions about the ultimate origin of the universe usually receive less attention than questions focused on its present nature and constitution.» — el desplazamiento de intereses que trae.
«the foundations of holism in the sense of "universal interrelatedness" are almost exclusively found in the domain of New Age Science.» — dónde se encuentran sus fundamentos.
«In the first of his two influential books, The Tao of Physics, Fritjof Capra argues that there are significant parallels between modern physics—especially quantum mechanics—and Oriental mysticism.» — la tesis de Capra, tal como Hanegraaff la enuncia.
«It is not my intention to enter into the debate about the validity of this genre as such, or the merits (or lack of them) of Capra's particular con» — la abstención declarada sobre la validez del paralelismo.
«The important point for us is that Capra's type of physics-mysticism parallellism, whether valid or not, has unquestionably become one of the cherished beliefs of the New Age movement.» — lo que sí le importa: el paralelismo es creencia establecida del movimiento.
«This adaptation of parallellism tends to produce "pop" versions of what is in itself already an example of "popular science", exemplified most typically by assertions to the effect that "modern science proves mysticism» — la versión popular a que da lugar.
«It can be demonstrated that Capra himself, at least in the Tao of Physics, is more cautious. His claim is that Oriental mysticism provides a consistent and relevant philosophical background to the theories of contemporary science49; and he emphasizes that the parallels strictly apply only to the level of verbal formulations» — el correctivo: el propio Capra es más cauto y limita los paralelos al plano verbal.
«Rather than in adducing "proof" for mysticism, the importance of the parallels lies in their implicit criticism of current non-holistic (dualistic and reductionistic) assumptions about the nature of reality.» — dónde sitúa la importancia real de los paralelos.
«The suggestion of the Tao of Physics is that Oriental philosophical worldviews are able to make sense of the data of quantum physics, by assimilating them within a consistently holistic framework.» — lo que el libro de Capra sugiere sobre las cosmovisiones orientales y la física cuántica.
«two significant features. The first of these is the unity and universal interrelation of all phenomena, which leads to the view of the universe as an interconnected web of relations. The second is the intrinsically dynamic nature of this universe» — los dos rasgos del holismo de Capra: red de relaciones y dinamismo intrínseco; la frase arranca en la plana anterior.
«Bootstrap theory was created by the physicist Geoffrey Chew as a philosophical framework to account for the research results of quantum mechanics.» — según Hanegraaff, la teoría del bootstrap la creó Geoffrey Chew.
«a close similarity has been demonstrated to Leibniz' Monadology; Chew's quarrel with the corpuscularian metaphysics of classical physics may well be regarded as a re-enactment of the historical dispute between Leibniz and Newton» — el parentesco con la Monadología de Leibniz y la disputa que reedita.
«At the subatomic level, everything in the universe quite literally participates in everything else.» — el resultado: interrelación universal en su sentido más radical.
«A problem not adressed by Capra is how one should deal with the seemingly unavoidable conclusion of an absolute determinism.» — el primer problema que le señala: el determinismo absoluto.
«Another problem is the fact that bootstrap holism deals exclusively with physical realities, and would appear to leave no room for the spiritual.» — el segundo: no deja lugar a lo espiritual.
«It is not clear, moreover, how interrelatedness at the ultimate subatomic level—however total—could be relevant to the macroscopic level of human life in the phenomenal world.» — y el tercero: el salto de lo subatómico a la vida humana.
«These problems did occur to Capra, and have resulted in an interesting change of direction between the Too of Physics and his second fundamental contribution to New Age literature, The Turning Point.» — lo que esos problemas produjeron en la obra de Capra.
«Presenting physics as a model for other domains implied that physical phenomena were the primary reality and the basis of everything else. In other words: the bootstrap holism of the Tao of Physics, taken by itself, amounted to a species of materialist reductionism.» — el diagnóstico sobre el bootstrap tomado solo: reduccionismo materialista.
«In the context of his research for the chapter about economics in The Turning Point, Capra visited the economist E.F. Schumacher, well-known for his book Small is Beautiful.» — según Hanegraaff, Capra visitó al economista E.F. Schumacher.
«However, Schumacher strongly disagreed. The core of his argument was that science cannot solve the problems of our time because it cannot entertain the qualitative notion of higher and lower levels of being. Both bootstrap physics and the systems view accept only one fundamental level of reality and are therefore ultimately reductionist.» — la objeción de Schumacher, tal como Hanegraaff la resume.
«The Capra-Schumacher discussion exemplifies a fundamental rift in New Age thinking between two contradictory views of reality: a monistic and a hierar» — el desacuerdo que consigna sin armonizar: monismo contra jerarquía.
«The dividing issue is whether the former can manage to avoid reductionism. It is significant, in this context, that Capra explicitly rejects Schumacher's view of the different levels as "irreducible" mysteries, apparently not realizing that this literally implies a belief in reductionism.» — dónde está el punto en disputa y lo que le imputa a Capra.
«General Systems Theory emerged from Cybernetics as an attempt to correct the failings of positivism.» — el origen que le adjudica a la teoría general de sistemas.
«its basic analytical concept in all these areas is the "system", defined as a whole that is more than the sum of its constituent parts. Instead of explaining systems in terms of mechanical interactions between discrete units it emphasizes overall patterns of relationship.» — la definición de sistema y el desplazamiento que trae.
«"mechanical" descriptions of systems in terms of matter and energy exchange are replaced by descriptions based on the fundamental concept of information.» — el concepto que reemplaza a la descripción mecánica: la información.
«Leading proponents of systems theory61 have claimed that the shift to a system-oriented society constitutes a revolution which actually brings in a "New Age": the "postindustrial" System Age which is based on the interlocking global networks of information technology» — lo que los teóricos de sistemas anuncian: una Era de los Sistemas.
«our first observation must be that what might technically be called the "holism" of General Systems Theory has no specific relation to the New Age movement.» — el deslinde que hace: el holismo técnico de la teoría de sistemas no es asunto del New Age.
«Some New Age proponents, notably Marilyn Ferguson, have interpreted this as a sign of the emergence of a planetary New Age.» — cómo lee Marilyn Ferguson la revolución informática, según Hanegraaff.
«Those more specific systems approaches which have achieved popularity in the New Age movement are, however, by no means fully representative of the phenomenon of systems thinking as such.» — la advertencia de que lo popular en el New Age no representa al conjunto.
«It is significant in this respect that Capra, in the crucial chapter of the Turning Point about "The Systems View of Life", mentions the founding fathers of General Systems Theory only casually. Although he sometimes refers to Laszlo in a footnote, none of the founders is even mentioned in the text. Capra's Systems theory turns out to be a personal blend of the ideas of only two thinkers: Gregory Bateson and Ilya Prigogine» — la prueba que aduce: Capra apenas nombra a los fundadores y su teoría de sistemas es de dos autores.
«Bateson (1904-1980), sometime husband of Margaret Mead, is an extremely original but enigmatic thinker. During the last years of his life, which he spent at the Human Potential center Esalen, he seems to have become a sort of cult guru of the alternative movement» — según Hanegraaff, Gregory Bateson estuvo casado con Margaret Mead y acabó de gurú en Esalen.
«It is perhaps regrettable that he allowed this to happen. Bateson has been labeled a New Age thinker because of his association with Esalen, but there is little doubt that few of his admirers understood his ideas» — el juicio que hace sobre esa deriva.
«Whether Capra belonged to this last group is difficult to decide with certainty. Capra's own memories of his encounters with Bateson, in spite of his own assertions to the contrary, hardly convey the impression of substantial intellectual discussions in which Bateson accepted Capra as a serious partner» — la abstención sobre si Capra entendió a Bateson, con el reparo que sí formula.
«My impression is that the differences between the two outweigh their points of agreement. Capra remains very much the physicist» — la impresión que declara sobre la distancia entre Capra y Bateson.
«Bateson, as an anthropologist and biologist, was primarily interested, as he put it, in "living things".» — y de qué lado estaba Bateson: los seres vivos.
«Capra seems to have been fascinated by Bateson primarily for two reasons. First, the overall monistic and holistic quality of Bateson's systems thinking seemed congenial to his own bootstrap philosophy. Second, and more importantly, Bateson appeared to have found a way out of the Cartesian dilemma. His definition of Mind permitted a completely new perspective on the problem of "Mind and Nature", demonstrating that they formed "a nec» — las dos razones de esa fascinación, según él.
«while the concept of Mind is central to his work, Bateson consistently refused to discuss consciousness.» — el primer aspecto que Capra desatiende, según Hanegraaff.
«Compared to Bateson himself, who shrank from "rushing in"71 to this domain, Capra often appears over-confident in proposing solutions on the basis of Bateson's own premises.» — y el contraste de prudencia entre los dos.
«Capra all but ignores Bateson's fundamental distinc» — el segundo aspecto desatendido; el término queda partido por el salto de plana.
«tion between the two "worlds" of creatura and pleroma (terms Bateson borrowed from C.G. Jung) which may be described as corresponding roughly to "mind" and "substance"» — los dos mundos de Bateson, con la nota de Hanegraaff de que los términos vienen de C.G. Jung.
«This would suggest that Bateson's systems view of Mind does not adress the realm of physics qua physics. Capra, however, does not seem to have accepted that message.» — la consecuencia que saca y que Capra, según él, no acepta.
«In making use of Prigogine's ideas (mediated to him through Erich Jantsch) Capra found himself on far more familiar ground, and there is no reason to doubt that his presentation is basically correct.» — lo que sí le concede a Capra: su exposición de Prigogine.
«Capra points out that the new systems view covers all domains of reality (not just physics and mysticism) and that its implementation will therefore lead to a new kind of society.» — el alcance social que Capra le da a la visión de sistemas.
«Although this account is obviously closely modeled on Chew's bootstrap physics, the latter is now seen as just a special case of the general systems view of life» — cómo queda el bootstrap dentro del nuevo esquema.
«Although natural systems are the most obvious examples (Capra mentions organisms in general, cells, and the human brain), the same aspects of wholeness are exhibited by social systems (such as anthills, beehives or human families) and by ecosystems.» — los ejemplos de sistemas que Capra da, naturales y sociales.
«Capra relies heavily on the concept of "self-organization" as used by the school of Prigogine and advocated by Erich Jantsch.» — de dónde toma Capra la autoorganización.
«The real distinction is not between natural organisms and human constructions, but between those systems that display the characteristics of "self-organization" and those that do not.» — el corte que la autoorganización introduce, en lugar del de natural y artificial.
«This is a crucial move which has wide-ranging implications, as we will see. Whether something is living or not now depends on whether it satisfies a set of formal criteria for self-organization.» — lo que ese movimiento implica, según Hanegraaff: lo vivo pasa a definirse por criterios formales.
«In order to stay alive they need to maintain a continuous exchange of matter and energy with the environment. 2. This exchange process (metabolism) keeps the system in a permanent state of nonequilibriwn. Systems in equilibrium, in contrast, are dead systems. 3. Nevertheless, living systems display a high degree of stability. This is not the static kind of stability displayed by systems in equilibrium but, rather, a dynamic stability. 4. Living systems are capable of self-renewal: they can repair damage, adapt to changing circumstances, and many have even developed a method of "super-repair" in order to deal with death. This, of course, is what we refer to as sexual repro» — los cuatro criterios de sistema vivo: apertura, no equilibrio, estabilidad dinámica y autorrenovación.
«The radical implications of these criteria for the definition of "living systems" become apparent as soon as we realize that, for instance, social organizations such as cities, or abstract systems such as "the economy"79, must now be regarded as "living". This appears to be quite acceptable to Prigogine, Jantsch, Capra and others thinking along similar lines80. Following Capra's association of Prigogine with Bateson, we have to draw an even more radical conclusion: cities, economies etc. are not only living, they also possess "mind".» — la consecuencia radical que saca: ciudades y economías resultan vivas y con mente.
«The crucial step in Capra's development of a systems view of life came when he realized that the Prigoginian criteria for self-organization (life) were extremely similar to Bateson's criteria for Mind, as described in the latter's book Mind and Nature» — el paso decisivo de Capra, según Hanegraaff: equiparar los criterios de Prigogine con los de Bateson.
«Whether or not Capra is right in his conclusion that these two sets of criteria are structurally similar need not concern us here: we are interested in Capra's interpretation of Bateson rather than in Bateson's philosophy as such.» — la abstención sobre si esa equiparación es correcta.
«Bateson's criteria are extremely formal and abstract and cannot be understood without a comprehensive discussion of his complete philosophy.» — el reparo sobre los criterios de Bateson: son formales y no se entienden fuera de su filosofía.
«Significantly, Capra himself makes no attempt to compare both sets of criteria, or to furnish proof for his statement that they are similar or identical84. He does not even reproduce or summarize Bateson's criteria» — lo que Capra no hace, según él: comparar ni reproducir los criterios.
«Having included the dimension of Mind in a general systems view of life, Capra has now laid the foundation for a holistic worldview based on "universal interrelatedness", which covers a much wider spectrum of phenomena than the earlier model based on the bootstrap philosophy in physics» — lo que Capra gana con ese paso.
«This notion of "systems within systems" can be extended at libitum in the direction of the infinitely small and the infinitely large» — la extensión sin límite del esquema de sistemas dentro de sistemas.
«especially Lovelock's "Gaia-hypothesis" according to which the earth itself is to be seen as a living organism, i.e. as a living system containing smaller liv» — el papel de la hipótesis Gaia dentro de esa jerarquía.
«there is no reason to stop at that level, and Capra indeed takes the systems holism of universal interrelatedness to its logical con» — y por qué el esquema no se detiene ahí.
«There is no compelling reason to object to the labeling of this theology as "pantheistic" in the full monistic sense of the word, as long as it is fully realized that Mind (God) is not seen as a "substance" but as an abstract pattern of rela» — el nombre que acepta para esa teología, con la condición que la acota.
«Whether Capra does full justice to the latter remains doubtful.» — la duda que deja sobre la fidelidad de Capra a Bateson.
«in any case, there is no suggestion that God is conceived as an "ultimate source" of reality. God is completely immanent in the universe: he is its very dynamics of self-organization or, in Bateson's terms, "the pattern that connects» — lo que sí queda claro: ese dios no es fuente última, sino inmanencia dinámica.
«Perhaps the most widespread New Age vision of the nature of reality is inspired by a technique called holography. The hologram is regarded as a perfect model for understanding the nature of reality and the role of consciousness in perceiving that reality.» — el lugar de la holografía dentro del New Age.
«Holography is originally a technique for making three-dimensional representations of objects. Laserlight is reflected onto a photographic plate from two sources: one source consists of light reflected directly by the object itself, the other consists of light reflected from the object to the plate by way of a mirror. The interference of these two beams on the photographic plate produces a pattern of apparently meaningless swirls, the so-called "holographic blur» — la técnica, descrita paso a paso.
«Firstly, holography suggests that it is possible to convert objects into frequency patterns, and frequency patterns back into objects92. The object is implicitly present in the seemingly chaotic frequency pattern. The latter apparently possesses a hidden order which can be regarded as the "deep structure" underlying the object in its manifested form.» — el primer rasgo que dispara la imaginación: objeto y patrón de frecuencias se convierten uno en otro.
«Secondly, there is not a simple one-to-one relationship between the object and the blur, so that each part of the blur would contain the information needed to reconstitute the corresponding part of the object. Instead, if the film is cut into pieces each fragment appears to contain all the information needed to reconstitute the complete object (although the smaller the fragment, the vaguer the image). In other words: the whole is present in each of the parts.» — el segundo: el todo está en cada parte.
«This property of the hologram is difficult to reconcile with commonsense assumptions about the continuum of absolute space associated with the Cartesian/Newtonian worldview. It does, however, evoke associations with ancient prescientific and/or mystical world views» — con qué choca ese rasgo y con qué resuena.
«The parallellist implication is clear: modern science has apparently rediscovered a truth which was already known to the ancient mystics» — la implicación paralelista que el argumento produce.
«The paradigm is formulated with reference to the theories developed in their respective fields by the neuroscientist Karl Pribram and the theoretical physicist David Bohm.» — de dónde sale el paradigma holográfico, con sus dos autores nombrados.
«his popularity in New Age circles rests on his theory that the brain stores memory according to holographic principles. This means that each memory fragment is distributed over the whole of the brain so that each part of the brain, reversely, contains the information of the whole.» — la tesis de Pribram sobre la memoria, tal como Hanegraaff la enuncia.
«The inventor of holography, Dennis Gabor, used a type of mathematical calculus known as Fourier transforms, and the brain seems to be using these same Fourier transforms to analyze frequencies and convert them into visual images» — el apoyo técnico de esa analogía: las transformadas de Fourier de Dennis Gabor.
«To Pribram, this similarity suggested that perceived reality might be of an order similar to the holographic image: an ultimately illusionary spectre created by the brain out of a domain of pure frequency.» — lo que la semejanza le sugirió a Pribram, según Hanegraaff.
«For the New Age audience, to pose the question is to answer it. Again we encounter the picture of the world as an illusion, but again without the traditional corollary of ascetic otherworldliness.» — cómo recibe el público New Age esa pregunta, y qué corolario no saca.
«The frequency domain is often associated directly with unitive reality as experienced in mystical states (an association which again evokes the suspicion of reductionism» — la asociación entre dominio de frecuencias y experiencia mística, con la sospecha que le levanta.
«the typical conclusion drawn by New Age thinkers is that as human beings our goal is not to take permanent residence in that amorphous realm, but that the "wholeness" of that realm should be the guiding model and inspiration for living our lives in everyday reality.» — la conclusión que sí sacan los autores New Age.
«This recurring theme evokes the obvious question how one is to picture a world that exhibits the complete "wholeness" reigning in the frequency domain, and yet can be distinguished from the latter.» — la pregunta que ese tema deja sin contestar.
«Bohm has been elaborating his theory of the implicate order for several decades100, and at his death in 1993 his philosophy of nature still remained very much a "work in progress".» — el estado en que quedó la obra de Bohm a su muerte, que fecha en 1993.
«It must be said from the outset that, in the present context, it will be impossible to do justice to the subtleties of Bohm's work and the development of his views over the years.» — la limitación que declara para su propia exposición de Bohm.
«While his colleagues in physics have largely reacted to his philosophical and spiritual excursions with suspicion and ridicule, Bohm has been recognized as an important and original thinker by philosophers and theologians interested in science and soci» — el reparto de recepciones de Bohm: sospecha entre los físicos, reconocimiento entre filósofos y teólogos.
«Bohm's philosophical work can be characterized as a result of the convergence of two very different systems of thought. Firstly, there is Bohm's work in theoretical physics which, from the very beginning, appears to have been inspired by an underlying intuition of the wholeness of the universe» — el primero de los dos sistemas que convergen en Bohm.
«Since his youth, Bohm never accepted the distinction between natural science and» — la continuidad entre su física temprana y su filosofía; la frase se parte en el salto de plana.
«philosophy of nature, and it seems that his early physical theories already anticipated what was later to become the philosophy of the implicate order» — y su cierre en la plana siguiente.
«there is his fascination with the Indian thinker Jiddu Krishnamurti. Bohm discovered Krishnamurti's work in 1959, and met him in person in 1961» — el segundo sistema, con sus fechas.
«acquaintance with Krishnamurti seems to have stimulated Bohm to explore connections between his physical theories and larger question of human nature» — lo que ese encuentro estimuló en Bohm, según Hanegraaff.
«Bohm believes that fragmentation in society results from an incorrect way of thinking, which is out of touch with the wholeness of existence. In order to restore wholeness to the world, humanity must learn to think in a completely new way.» — la tesis de Bohm sobre la fragmentación.
«This need for a radical restructuring of the mind is the central theme of Krishnamurti.» — a quién adjudica esa exigencia.
«As a physicist, Bohm's special interest is in developing a philosophical view of reality—a Naturphilosophie—which both legitimates and reflects radical holistic thinking.» — lo que Bohm busca como físico: una Naturphilosophie que legitime el pensar holístico.
«Bohm repeatedly expresses his amazement at the fact that his colleagues are able to continue thinking in terms of a mechanistic and reduc» — el asombro de Bohm ante sus colegas; la frase se parte en el salto de plana.
«tionistic worldview, even though this worldview is explicitly falsified by the very theories they professionally know to be correct» — y su cierre en la plana siguiente.
«In contrast to some other holistic thinkers, however, Bohm is acutely aware that the world will not be restored to wholeness if we simply replace one theory for another.» — lo que distingue a Bohm de otros holistas: sabe que cambiar de teoría no basta.
«the only consistently holistic way of looking at theories is to consider them not as descriptions of reality but as transitory "forms of insight" into a reality which transcends any explicit theory.» — la salida de Bohm: las teorías como formas de intuición transitorias.
«If theories are merely forms of insight, the validity of which rests on the extent to which they "clarify" reality, then we cannot simply point to the "facts" for confirmation of how reality is.» — la consecuencia epistemológica que saca.
«The theory is based on the a priori assumption of the wholeness of reality. This assumption is regarded as justified for at least two reasons.» — el estatuto de la premisa de Bohm: supuesto a priori con dos justificaciones.
«the two competing "big theories" in modern physics (relativity and quantum mechanics), are said to share, each in their own manner, a rejection of the "fragmenting" tendencies implicit in Newtonian physics and a corresponding tendency toward wholeness» — la primera justificación, tomada de la física.
«the assumption that reality is fragmented and that therefore fragmentation is "natural" is perceived as having negative consequences in society, while the assumption that reality is whole is expected to have a healthy influence.» — la segunda, que es de consecuencias sociales.
«Bohm's theory is, moreover, to be understood not as a fixed doctrine but as a form of "insight" that tries to attain a clearer perspective on the relation between the "nonmanifest" realm of subatomic reality, on the one hand, and the "manifest" realm of our macroscopic world, on the other.» — el estatuto de la teoría: forma de intuición, no doctrina fija.
«He did claim, however, that his theories were at least a great deal more adequate than those still based on Newtonian presuppositions, and that their general acceptance would stimulate a movement towards wholeness in society.» — lo que Bohm sí reclamaba para sus teorías.
«According to Bohm, the key feature of holography, which makes it a useful analogy to his theory of the implicate order, is the remarkable fact that the form and structure of the orginal object are enfolded within each region of the photographic record, and can in turn be unfolded from each region.» — qué rasgo de la holografía le sirve a Bohm de analogía.
«The limitation of the holographic analogy lies in the fact that a hologram is static. Reality is dynamic, and Bohm therefore refers to his concept of "ultimate reality" as the holomovement (or, sometimes, as the "flux"» — el límite de la analogía y el término que Bohm pone en su lugar.
«It appears contradictory to speak of the holomovement as containing "parts". If each part contains the whole, a distinction between parts and whole becomes logically impossible.» — el reparo lógico que Hanegraaff le pone al holomovimiento.
«we get the fundamental picture of an implicate order (a frequency domain in the holomovement) from which is unfolded an explicate order (our world» — el esquema básico: orden implicado y orden explicado.
«The mechanistic fallacy consists in the assumption that this explicate order, which consists of separate and independently existing interacting entities, is the basic reality.» — en qué consiste, según Bohm, la falacia mecanicista.
«Scientific research in terms of the implicate order, in contrast, begins with the undivided wholeness of the universe and defines its task as deriving parts through abstraction from the whole» — y cuál sería el procedimiento inverso.
«Bohm has not been able to resist the temptation to explore the logical possibility that the implicate order is itself organized by a deeper order which, in turn, is organized by an even deeper one, and so on ad infinitum.» — el reparo sobre la obra tardía de Bohm: la proliferación de órdenes.
«In Bohm's later work, the comparative simplicity and elegance of the original implicate/explicate scheme is progressively obscured by a proliferation of additional orders: the super-implicate, super super-implicate and so on» — cómo se oscurece, según él, la elegancia del esquema original.
«The New Age audience has retained not much more from it than the general picture of "infinite dimensions» — lo que de todo eso llegó al público New Age.
«Bohm repeatedly alludes to an ultimate "ground" beyond the holomovement, from which spring both matter and mind, and which he associates with absolute "intelligence".» — el suelo último que Bohm postula y el nombre que le da.
«This notion of intelligence is derived from Krishnamurti and, like the latter, Bohm is extremely cautious about associating it with God.» — de dónde viene esa noción y con qué cautela la usa.
«Although Bohm seems a bit embarrassed about Weber's reminder, it is true that the description of the ultimate Ground as a compassionate intelligence appears repeatedly in his later work» — lo que Hanegraaff registra pese a la cautela de Bohm.
«Bohm is aware that this belief (which emerged from his discussions with Krishnamurti) cannot be justified on physical or even philosophical grounds.» — lo que el propio Bohm reconoce sobre el estatuto de esa creencia.
«as it became increasingly clear during the 1980s that the scientific community was not prepared to take his philosophy of nature seriously anyway, one gets the impression that Bohm has come to care less about justifying to the skeptics.» — la lectura que Hanegraaff hace de su cambio de actitud, presentada como impresión.
«The combination of Pribram's and Bohm's holographic theories leads to the picture of a universe in which the whole is "implicated" in each part, and which is interpreted by a brain functionally modeled on that same universe. The basic reality is pictured as a non-localized "frequency domain" characterized by unbroken, dynamic wholeness. Reality as we perceive it is "read out" of this domain by our brains (Pribram) or "unfolds" from it on the basis of unknown holonomic laws. Beyond even the holomovement may be an ultimate "ground" characterized by intelligence, compassion and love.» — el cuadro que resulta de juntar a Pribram y a Bohm.
«It might be argued that the picture of many "orders" unfolding from an ultimate "Ground" is closer to "Ultimate Source Holism" than to "Universal Interrelatedness» — la objeción que él mismo se plantea sobre en qué casilla cae Bohm.
«However, Bohm claims that his series of "orders" represents levels of abstractions instead of a hierarchy with levels of graded ontological status127. Bohm's orders are not higher or lower, but merely different.» — y la respuesta que da el propio Bohm.
«It is not an Ultimate Reality beyond our world, but should rather be seen as a "state of mind" accessible in this world.» — el estatuto del Suelo en Bohm: estado de mente accesible en este mundo, no realidad ultramundana.
«such a state of "awareness" is not a merely subjective experience, but a state in which one is receptive to the objective reality of the Ground.» — el estatuto que Bohm le da a ese estado de consciencia.
«A further problem is the relation between the brain's process of "constructing reality" out of the frequency domain (Pribram) and the physical process of "unfoldment" out of the holomovement (Bohm). Are these two ultimately one? Pribram's view, as we saw, clearly implies that the world is "maya"; reading Bohm's work, however, one is not quite sure.» — el problema que deja abierto entre Pribram y Bohm, con su propia incertidumbre declarada.
«As is usual with the popular reception of philosophical worldviews, the conceptual complications of the holographic paradigm hardly bother the larger New Age audience. While intellectuals like Pribram, Bohm and others were still grappling with the logical implications of their ideas, the New Age population had already taken possession of them.» — el desfase entre los teóricos y el público que ya se había apropiado de sus ideas.
«Like Michael Talbot, she is particularly interested in the holographic paradigm as legitimating the paranormal.» — lo que Ferguson y Talbot buscan en el paradigma holográfico.
«Matthew Fox incorporates the holographic theory into an enthusiastic vision of cosmic spirituality culminating in the assertion that 'to explore the cosmos is to explore God» — el uso que Matthew Fox le da.
«To Chris Griscom, the holographic paradigm means the collapse of the three-dimensional space-time continuum, and of all the conventional distinctions associated with it (such as subjective-objective, mind-matter, inner-outer, man-God, past-future» — el uso de Chris Griscom: el colapso del continuo espaciotemporal y de todas sus distinciones.
«Griscom's enthusiastic combination of the holographic perspective with Seth's teachings about a multidimensional reality is typical for New Age perspec» — el carácter típico que le adjudica a esa mezcla.
«it must be noted that the holographic model clearly has its own "meta-physical pathos". This particular kind seems extremely similar to the meta-physical pathos responsible for the appeal of science fiction literature» — el pathos metafísico que le encuentra al modelo holográfico.
«Having discussed the holographic paradigm, I briefly call attention to the ambivalent position of Seth's worldview.» — la posición ambivalente de Seth entre los dos tipos de holismo.
«it may be argued that Seth has managed to accomplish a convergence of both types: although everything springs from an ultimate creative Source, it is equally true that every single consciousness is actually the creative source responsible for its own realities.» — la convergencia que Seth logra, según él, entre los dos tipos.
«Reality "as it really is" exists, according to Seth, outside time and space. It must therefore be pictured as a radical singularity containing the potential for all creation. All realities in all dimensions are relatively illusionary creations "read out" of this singularity, which seems similar to the holographic frequency domain.» — el paralelo entre la singularidad de Seth y el dominio de frecuencias.
«Each single human mind is the central locus or center of this process of reality-creation, and therefore its very own center of the universe, so to speak.» — el lugar de la mente individual en ese esquema.
«Taking Seth's vision to its logical conclusion, Chris Griscom and many other "holographic" New Age thinkers ultimately go beyond Seth in discarding the concept of an ultimate, creative "God" source altogether and making each individual mind the center of the universe» — el paso que dan Griscom y otros más allá de Seth.
«This center or source is often called "God" in Griscom's books; but, rather than meaning that we all participate in or spring from one ultimate divine force, she seems to mean that we are that source in a far more literal way.» — el deslinde que hace sobre el uso de la palabra Dios en Griscom.
«It is true that, if we fully realize that, we also see that "we" are all one; but this "one source" (of divine energy, etc.) seems to have no independent ontological reality, let alone authority.» — lo que ese uso conserva y lo que le quita al término.
«Although Griscom often uses words like "God" or "divine", God in any traditional sense (as a reality which is somehow greater than man, and transcends or precedes man) is strangely absent in her writings.» — la ausencia que registra en Griscom.
«When that Source is discarded by later writers, only radical holographic interconnectedness remains.» — el remate del apartado.
«There exists a rather pronounced tendency in New Age thinking to describe the holistic nature of reality in terms of a dynamic harmony of opposites. Dualistic conceptions based upon the opposition of separate, mutually exclusive opposites are replaced by the concept of a creative tension between complementary poles which together constitute a dynamic whole.» — el tercer tipo de holismo: la armonía dinámica de opuestos.
«The principle of complementarity is asserted to be at work on all levels of reality. It provides the foundation for both explaining the workings of nature and a nondualistic ethics» — el alcance que se le da al principio de complementariedad.
«Fritjof Capra maintains that his systems view of reality is in fundamental accord with the yin-yang polarity expounded by the / Ching. Capra, like the Farrars, sees the male-female distinction as a prominent example» — según Hanegraaff, Capra pone su visión de sistemas de acuerdo con el yin-yang del I Ching.
«However, he warns against a "patriarchal" interpretation according to which yang/masculine is pictured as active and yin/feminine as passive. According to Capra, ancient Chinese thought did not entertain the idea of passivity as understood by us.» — la advertencia de Capra contra la lectura patriarcal del par.
«In all cases, the point is that a destructive imbalance occurs when we choose» — el planteo del desequilibrio; la frase se parte en el salto de plana.
«to concentrate on only one pole to the exclusion of the other. Healthy, natural states of being are the result of a creative tension between both poles, which hold each other in balance.» — y su cierre en la plana siguiente: la tensión creativa entre los dos polos.
«Domination by only one pole produces static and rigid results, while the interaction between both poles leads to systems characterized by dynamic flexibility. The former constellation ultimately means death, the latter life.» — la consecuencia que se le atribuye.
«the association of the two poles with masculine and feminine appears to be particularly strong in the minds of New Age adherents.» — el par que más pesa dentro de este holismo.
«In terms of Jungian psychology (animus and anima), men are encouraged to discover their feminine, and women their masculine side; the goal is to achieve a healthy balance.» — la lectura junguiana de ese par.
«It is a common New Age assumption that the dominant culture leads both men and women to repress and alienate their nondominant sexual pole, in order to conform to the sexual stereotypes of a dualistic society. The ideal of the "whole" person, on this premise, implies the harmonious integration of both poles.» — la premisa de esa lectura y su ideal.
«there also exists a rather different New Age tendency of emphasizing the need for women to rediscover their authentic femininity, and this has been followed somewhat later by a corresponding search among men» — la tendencia contraria que registra: redescubrir la feminidad y la masculinidad auténticas.
«They are not encouraged to discover their authentically feminine "power" in their own terms. Men, in turn, are expected to conform to onesided "macho" stereotypes of masculinity, which are equally constricting.» — el diagnóstico de esa segunda tendencia sobre los estereotipos de los dos sexos.
«While the former perspective logically tends towards the androgyne, the latter would produce "strong" women who experience their femininity as power instead of weakness, and men who do not need macho behavior to feel secure in their masculinity.» — a dónde lleva cada tendencia: el andrógino de un lado, mujeres y hombres fuertes del otro.
«We may summarize the distinction by saying that the first type asserts that holistic complementarity must be realized "within" each human being, while the second tries to realize it in society.» — el resumen del contraste: complementariedad dentro de cada quien o en la sociedad.
«Wicca is basically a fertility religion based upon a worldview constituted by sexual polarities. They are exemplified in particular by the female Goddess and her male partner, the Horned God.» — la Wicca como religión de fertilidad polarizada.
«This passage also exemplifies the neopagan emphasis on natural cycles of birth, death and rebirth. Women are naturally linked to the Goddess and share in her natural rhythms.» — el énfasis neopagano en los ciclos naturales.
«The moon, with its three stages of waxing, fullness and waning is a prominent symbol of the "triple Goddess" who grows from young to mature to old, and then dies and is reborn again. Individual women may exemplify these three phases of the Goddess as Maiden, Mother and Crone.» — la Diosa triple y sus tres fases.
«Symbolic associations of this kind are responsible for the fact that neopaganism, in spite of all efforts towards inclusiveness, is and remains oriented primarily towards the feminine polarity.» — la consecuencia que registra: pese al afán de inclusión, el neopaganismo queda orientado a lo femenino.
«even in less extremist groups, the symbolism of the Horned God is inevitably somewhat less developed and his role in the neopagan worldview is less immediately obvious than that of the Goddess.» — y el lugar menor del Dios Cornudo, aun fuera de las posturas extremas.
«the masculine element is necessary for creation, but its role is very much limited to the single task of fertilization. Once it has fulfilled its role, the egg-cell can go on autonomously without further masculine assistance.» — el símil con que describe esa relación: el espermatozoide y el óvulo.
«Another variety of holism takes its inspiration from organic models. In itself, this connection is hardly surprising. We have seen that the New Age rejects mechanistic models and sees organicistic models as the natural alternative. We also saw that, in systems approaches, the notion of "organism" is subtly extended: the distinction between organisms and machines is replaced by a distinction between systems that do and systems that do not display the characteristics of self-organization. This criterion of self-organization is also central to the most prominent example of "organicistic holism" in the New Age movement, i.e., the so-called "Gaia-hypothesis".» — el cuarto tipo de holismo y su ejemplo mayor.
«The Gaia-hypothesis is tied to the name of the biochemist James Lovelock146. It claims that 'Life defines the material conditions needed for its survival and makes sure that they stay there'147. The earth, taken as a whole, is a complex system which functions according to the principles of self-organization. In that sense, it is not essentially different from an organism.» — la hipótesis Gaia y su autor.
«Like an organism, the earth persists in a remarkably stable state of chemical and thermodynamic non-equilibrium, and is able to regulate the planetary environment in such a way that optimum conditions for life are maintained.» — lo que la tierra hace, según esa hipótesis.
«The dynamic stability exhibited by the earth over long periods of time is impossible to explain on the usual premises of linear, mechanical causality.» — el argumento negativo en que se apoya.
«The hypothesis that the earth functions as a living organism (with obvious implications for a holistic ecology) was named after the ancient Greek Goddess of the earth, Gaia.» — de dónde sale el nombre de la hipótesis.
«At a very moderate level, which is probably closest to Lovelock's intention, it is merely asserted that the functioning of the earth can be understood along the analogy with an organism, because both meet the criteria for self-organization.» — el nivel moderado de la hipótesis, el más cercano a Lovelock según él.
«New Age sources almost never stay at this level, however; at the very least they use the Jantsch/Capra strategy of equating self-organization with Bateson's concept of mind to assert that earth therefore has "mind"» — el primer paso que dan las fuentes New Age.
«More usual for New Age thinking is a silent acceptation of the premise that each self-organizing system is an organism (which, as we saw, is misleading) and to conclude that earth therefore not only functions as a living organism, but actually is a living organism» — el segundo, que él llama premisa aceptada en silencio y engañosa.
«Usually, an immediate further step is made, i.e., that this living organism possesses not just "mind" but consciousness, and even that it is intelligent.» — y el tercero: de mente a consciencia y a inteligencia.
«Connections are often made (most explicitly by Peter Russell) with Teilhard de Chardin's concept of the noosphere: the "thinking layer" of the earth comprised by the unified consciousness of humanity» — el enlace con la noosfera de Teilhard de Chardin, con Peter Russell nombrado.
«As a result of the global networks of information technology, a "planetary consciousness" is emerging: this signals a momentous evolutionary process in which Gaia becomes conscious of herself. Global society unified by information technology is described as a planetary nervous system, and the emerging unified consciousness of humanity as a "Global Brain» — la consciencia planetaria y el cerebro global.
«in view of the ecological crisis, Peter Russell wonders whether humanity might now be in the process of actually frustrating these goals of evolution, exhibiting the characteristics of a "planetary cancer" rather than a global brain» — la duda que Russell se plantea sobre el cáncer planetario.
«It may well be that we have become parasites on the body of Gaia, and we should not be surprised if she finally takes steps to exterminate us.» — y la consecuencia que saca, en la exposición de Hanegraaff.
«When this happens, Gaia-speculation moves close to certain theosophical ideas which have profoundly influenced the New Age sensu strieto.» — hacia dónde deriva la especulación sobre Gaia; el OCR imprime *strieto*.
«Spangler, George Trevelyan, and the Ramala books all closely follow the theosophist Alice Bailey in describing the sun and the planets as conscious, divine or semi-divine beings» — quiénes siguen a Alice Bailey en tener por conscientes al sol y a los planetas.
«Our solar system is an actual Body governed by the "Solar Logos", who lives in the sun and who is the entity we refer to when we talk of "God"» — el Logos Solar en esa cosmología.
«the Solar Logos and his body—the Solar System—is in turn just a part of a larger galactic body which possesses a greater and more encompassing consciousness. This body is, again, part of yet another body and so on: apparently ad infinitum.» — el encaje de cuerpos dentro de cuerpos, abierto por arriba.
«The very atoms of our body are quite literally minute Solar Systems inhabited by conscious beings, and so on ad infinitum again» — y el mismo encaje hacia abajo, hasta los átomos.
«the New Age sensu stricto to has gratefully adopted Lovelock's Gaia hypothesis as scientific corroboration of its theo» — el uso que el New Age sensu stricto le da a la hipótesis Gaia; el *to* sobrante es del OCR.
«The theosophical Earth Logos is usually reinterpreted as female and identified with "the Goddess", and "Gaia" is used as an appropriate name to address her» — la relectura femenina del Logos Terrestre.
«Throughout his book the idea is developed that in order for a new level of evolution to emerge in any system, that system must have reached the threshold number of 10'" (ten billion) constitu» — el umbral numérico con que Russell arma su especulación.
«In sum, "Organicistic holism" of the above kind is based on either one of two» — el balance del cuarto tipo de holismo; la frase se parte en el salto de plana.
«different systems of thought or their combination. One kind of argument is based on the crucial move, discussed above, of describing organisms as self-organizing systems. This is the basis of Lovelock's Gaia hypothesis, which can then be extended to larger and larger, and also to smaller and smaller systems.» — y el primero de sus dos fundamentos, ya en la plana siguiente.
«The other argument derives its justification from the subjective persuasiveness, to certain people, of theosophical speculation. Both systems of thought may be combined in worldviews which attempt yet another marriage between metaphysics and science and which result, not surprisingly perhaps, in cosmic visions strongly reminiscent of Science Fiction» — el segundo fundamento y la mezcla que produce.
«All forms of New Age thinking share at least two general assumptions about the nature of reality. The first of these, discussed in section 2 of this chapter, is that reality is an unbroken, unified whole.» — los dos supuestos generales del New Age, y el primero.
«the apparent evidence for fragmentation and dualism of various kinds is explained as resulting essentially from the erroneous assumption that the necessarily limited perceptions accessible to normal consciousness and experience provide us with sufficient evidence to draw conclu» — cómo se explica la fragmentación desde el supuesto holístico.
«The second general New Age assumption is that reality is engaged in a process of evolution. While the Holistic Assumption tends to emphasize the unity of space, this Evolutionistic Assumption emphasizes processes in time.» — el segundo supuesto: la evolución, y el eje temporal que abre.
«we will discuss the paradox that the almost universal New Age belief in evolution goes hand in hand with an equally strong tendency to regard time as an illusion, and belief in its reality as a major source of fragmentation.» — la paradoja que anuncia: se cree en la evolución y se tiene el tiempo por ilusión.
«Like holism, New Age evolutionism must not be seen primarily as a theory about reality. Just as specific holistic theories are developed» — el estatuto que le da al evolucionismo New Age: visión antes que teoría; la frase se parte en el salto de plana.
«evolution are formulated to account for the prior feeling that present reality cannot be finished, complete or perfect and that the future must hold the promise of successive improvements (particularly in the sense of a progressive movement towards greater and greater wholeness» — y su continuación en la plana siguiente: la teoría viene después del sentimiento.
«Both holism and evolutionism begin as visions which, eventually, give rise to a multitude of theories.» — la relación entre visión y teoría en los dos casos.
«Notice that this is not a summary of New Age forms of evolutionism, but an etic construct proposed as an ordering principle with respect to the latter.» — el estatuto de su propio esquema: constructo etic, no resumen de las fuentes.
«Evolution may be pictured as taking place either in a closed or in an open system. Possible examples of closed systems are the earthly biosphere, the solar system or even our universe as a whole: all can be pictured as self-sufficient units constituted in such a way as to permit evolutionary processes to occur within their boundaries. A distinction can be made between different levels of such processes: natural evolution, or evolution from life to consciousness, or evolution of consciousness itself.» — el primer eje del esquema: sistemas cerrados y sus niveles.
«As an alternative, it can be assumed that systems—including the earth or the universe as a whole—are open systems which are themselves evolving. In this case there is no prescribed boundary and consequently no necessary limit or predestined outcome of their evolution.» — el otro término del eje: sistemas abiertos.
«Postulating that the universe itself is part of a more encompassing system provides no solution, because any such super-system necessarily reintroduces the idea of an ultimate limit, and so on ad infmitum. Paradoxes of space-time infinity seem to be unavoidable once evolution is pictured as open.» — la paradoja que la apertura arrastra.
«we may think of evolution as being part of a cyclical process. The beginning of such a cycle is classically pictured as the appearance of some kind of duality in a primeval singularity. The result is a "downward" process of emanation (or "involution"). When emanation and manifestation reaches a natural limit, the direction is reversed and a process of "evolution" back to unity begins.» — el segundo eje: la evolución como proceso cíclico, con involución y evolución.
«the Nietzschean vision of an 'ewige Wiederkehr des Gleichen' is atypical of New Age literature.» — el modelo cíclico que el New Age no adopta, nombrado en alemán.
«In this case, the whole achieves a "higher" level of integration at the completion of the cycle. This higher level may be the end of the process or it may be the beginning of a new cycle. The result can be pictured as an evolutionary spiral, the number of cycles of which may be anything between one and infinite (in open systems).» — la espiral evolutiva como forma del ciclo.
«The theoretical option of "blind" linear evolution resulting from random causal processes (the Darwinian theory) is generally rejected in the New Age movement.» — lo que el New Age rechaza de la evolución lineal ciega.
«This is done not only because random evolution forecloses ultimate meaning; radical contingency is also considered as scientifically falsified on the basis of evidence such as provided by Lovelock.» — las dos razones de ese rechazo.
«Teleological evolution, in contrast, assumes that the linear process moves towards some goal which is implicitly present from the beginning. The dynamics of evolution is based on the natural, built-in tendency of systems or parts of systems to realize or attain their telos. Because the telos defines the possible limit of evolution, the teleological option presupposes a closed system.» — la evolución teleológica y el sistema que supone.
«A third type of linear evolution, which may be labeled open-ended or creative, differs from both former types. There is no final telos, but neither is evolution random and blind. Evolution is governed by a built-in tendency of self-organization. As a result of the dynamics of self-organization, each system strives towards ever-increasing complexity and expansion.» — el tercer tipo: abierto o creativo, gobernado por la autoorganización.
«This "purposiveness" of self-organization ensures that evolution is not random: it naturally moves from chaos to ever-increasing order. This order, however, may reach infinite levels of complexity and the precise results to which evolution will lead are unpredictable. The goal is not some final, complete state; rather, the meaning and end of evolution lies in the very creativi» — dónde queda el sentido en ese tercer tipo.
«This neat framework becomes slightly more complicated once we recognize the additional possibility of a teleological spiral. A spiral is, after all, a line which describes circles, and any line may be imagined to be either infinite or finite. If the line has any end at all, and if it is not based on random processes, then, after a finite number of "cycles", there must be some telos» — la complicación que él mismo le añade a su esquema: la espiral teleológica.
«Closed System Open System Cyclical Ideological spiral Open-ended Spiral Linear Teleological linearity Open-ended/Creative linearity» — el cuadro de los cuatro tipos, que el troceo devuelve con las columnas alternadas.
«Evolutionism of the "teleological spiral" type is naturally linked to "ultimate source holism": the source of all manifestation is also the telos of evolution within the system generated by the source.» — la afinidad entre la espiral teleológica y el holismo de la Fuente Última.
«The holographic paradigm of Pribram/Bohm, influential though it may be, has remarkably little to say about evolution» — el límite del paradigma holográfico: apenas dice nada de la evolución.
«he even succeeds in giving an evolutionary turn to the otherwise static holographic paradigm. In Seth's case, we again have to do with a variation of "open-ended/creative linearity", but now combined with the belief in an Ultimate Source.» — lo que Seth logra, según él: darle giro evolutivo al esquema holográfico.
«So, a strict analogy between types of holism, on the one hand, and types of evolutionism, on the other, cannot be demonstrated; but general affinities certainly exist.» — la conclusión medida sobre la correspondencia entre tipos de holismo y de evolucionismo.
«The universe itself—the learning environment—is mostly assumed to have emerged in an analogous way. Edgar Cayce, for example, describes the emanation of both the material universe and conscious souls; as soon as he has sufficiently accounted for the former, however, he concentrates on the latter in the rest of his discussion167. This is rather characteristic of "Ultimate Source Holism" in general, which is primarily interested in the spiritual dimension.» — el interés que el holismo de la Fuente Última tiene y el que no tiene.
«If authors representative of "Ultimate Source Holism" do not simply take the material universe for granted, they mostly describe it as the creation of its own inhabitants: individual souls, as sparks of the great Creative Source, create realities as a mirror for their own development.» — la salida corriente en esa corriente: el universo creado por sus propios habitantes.
«The status of the open-ended spiral variety is more difficult to assess. The idea as such fits easily within the perimeters of New Age evolutionism, for the simple reason that it combines two convictions that are popular in themselves: the idea of "cycles of learning" and the idea of infinite possibilities for devel» — por qué la espiral abierta encaja bien en el New Age.
«Typically, no final end is mentioned at all.» — lo que las fuentes no dicen.
«a large part of the New Age movement seeks to combine the "closed world" of traditional cosmologies with the "infinite universe" revealed by the Copernican revolution» — la fórmula con que anticipa la Tercera Parte: mundo cerrado más universo infinito.
«Basic models of evolution are derived from the former, but their scope is widened to the magnitude of the latter.» — y el reparto entre los dos.
«Roughly speaking, the cyclical types discussed above start with a spiritual worldview and give only a limited amount of attention to the natural world within that context. The linear types, in contrast, start from nature and describe consciousness as an "emergent property"» — el contraste entre tipos cíclicos y lineales por su punto de partida.
«The main source of these views is the complex theory of self-organization developed by Ilya Prigogine and popularized in particular by Erich Jantsch and Marilyn Ferguson.» — de dónde salen los tipos lineales y por quién se popularizan.
«Ilya Prigogine is far more difficult to fit into a holistic framework than might be expected. At the core of his scientific oeuvre is the conviction that classical science, which emphasized "being", is now superseded by a new paradigm which emphasizes "becoming"170. Accordingly, he is extremely critical of the belief in eternal laws and cosmic harmony. Instead, he emphasizes the primacy of time, change, contingency, and the unpredictability of the future» — la incomodidad de Prigogine dentro del marco holístico.
«This quotation illustrates not only why New Age thinkers are fascinated with Prigogine, but also why they usually follow him only up to a certain point.» — el uso parcial que el New Age hace de Prigogine.
«The idea that small fluctuations, including those resulting from human activity, may drive evolution as a whole over critical thresholds into unforeseeable new evolutionary directions, appeals to deep-seated New Age concerns.» — qué le atrae de la teoría.
«the theory is attractive because it promotes man from the role of a passive object to that of an active agent in the processes of nature, and suggests that even the smallest part—the individual—can influence the whole.» — y por qué: promueve al hombre de objeto pasivo a agente.
«The disconcerting aspect of his thinking is that the process of self-organization is neither causal nor Ideological. It therefore includes the possibility of failure at any moment.» — y lo que le incomoda: la autoorganización no es causal ni teleológica; el OCR imprime *Ideological* por teleological.
«the "insecurity" that comes with it has been played down and obscured by the interpretations of his fol» — lo que se le quita a Prigogine al popularizarlo.
«Newtonian dynamics is mechanical and treats time as reversible (for example, in mathematical descriptions of the movement of planets around the sun it makes no difference if the direction of time is reversed» — la dinámica newtoniana y su tiempo reversible.
«undermined Newtonian reversibility by demonstrating the existence of an "arrow of time": the universe moves towards increasing entropy (dissipation of usable energy) in a process that is basically irreversible.» — la flecha del tiempo que introduce la segunda ley de la termodinámica.
«Classical thermodynamics thus demonstrated that historical (i.e., irreversible) time is a necessary part of physics, but it also led to the pessimistic conclusion that the universe was inevitably "running down". The progressive loss of available energy would ultimately result in universal "heat death".» — lo que la termodinámica clásica gana y el pesimismo que trae.
«Prigogine's theory of dissipative structures, while based on thermodynamics, demonstrates an alternative possibility. In open systems that are far from equilibrium—for instance, organic systems—new and higher levels of increased complexity may arise suddenly and spontaneously.» — la alternativa de Prigogine.
«While classical thermodynamics implied that time inevitably moves in the direction of increasing chaos, Prigogine's theory maintains that it is precisely from chaos that new orders of higher complexity may emerge. It therefore opens the possibility for an optimistic reformulation of thermodynamics, which ascribes to the universe the ability to develop ever higher and more complex orders.» — la inversión que permite: el orden nace del caos.
«Prigogine calls such orders dissipative structures, i.e., dynamic (=far from equilibrium) systems, which are not closed but open and therefore maintain constaint energy exchange with the environment (=dissipation).» — la definición de estructura disipativa.
«The logical contrast to a dissipative structure is a machine, for instance a clockwork machine, which is closed and static. Such structures are subject to the Second Law of Thermodynamics: they run down over time and cannot repair them» — el contraste con la máquina cerrada.
«Whether or not the former (including human artefacts) can be called "living" is regarded as no more than a matter of convention.» — el estatuto que se le da a la palabra *vivo* en ese esquema.
«Erich Jantsch, in the bewildering mixture of scientific theory and visionary enthusiasm that is The Self-Organizing Universe, goes far beyond Prigogine by covertly reintroducing a range of teleological elements.» — lo que Hanegraaff le imputa a Jantsch: reintroducir teleología encubierta.
«An explicit defense of teleological evolution would bring Jantsch into headlong collision with the very core of Prigoginian theory. So it is not surprising that his apparent belief in a higher evolutionary purpose is expressed by means of frequent suggestive remarks rather than by explicit argument.» — por qué esa teleología es encubierta, según él.
«Some examples of covert teleology are his description of the evolution of the universe as a process of "unfoldment"177; his mention of a "directedness" of evolution which might be recognized post /zoc178; or, especially, his speculations about the "meaning" of evo» — los ejemplos que aduce de esa teleología.
«At one level, evolution and "metaevolution" (i.e., the evolution of the evolutionary mechanisms and principles themselves179) generates its own meaning, in the sense that the meaning of evolution lies in the intrinsic value of creative expansion.» — el primer nivel de sentido en Jantsch.
«On another level, meaning has to do with evolutionary "self-transcendence" culminating in the development of "Mind".» — y el segundo.
«An explicit teleological statement (reminiscent of Teilhard de Chardin's Omega Point) is avoided only by the words "in the infinite" (which however have the effect of obscuring completely what may be meant by the divine "becoming manifest» — cómo Jantsch esquiva la afirmación teleológica explícita, según Hanegraaff.
«The latent affinity with a linear teleological evolutionism, like that of Teilhard181, is further confirmed by Jantsch' statement that primitive forms of "consciousness" must be attributed even to simple chemical structures and single cells» — lo que confirma esa afinidad latente.
«This is another way of saying that the tendency towards mind/consciousness is built into evolution from the very beginning.» — lo que esa atribución implica.
«In spite of the logical open-endedness of Prigoginian evolutionism, the attraction of teleological models has, on the whole, been too strong for his New Age followers. Prigogine's 'dangerous and uncertain world' has been transformed, with reference to his own theories, into a world of inevitable progress towards a superconsciousness of cosmic dimensions.» — el saldo: los seguidores New Age convierten el mundo incierto de Prigogine en progreso inevitable.
«we may also think of Marilyn Ferguson's Aquarian Conspiracy, which not only freely combines such radically different theories as those of Prigogine and Bohm184, but also very frequently quotes Teilhard de Chardin.» — el caso de Ferguson, que junta a Prigogine con Bohm y cita a Teilhard.
«Although Teilhard is not discussed in detail, a strong presumption is created that it is his evolutionary vision which inspires more recent theories.» — la presunción que esa cita crea.
«Teilhard's role in the New Age movement is, however, ambivalent. His direct influence, in terms of specific theories, is much less than has sometimes been suggested187. Compared with thinkers such as Bohm and Prigogine he must definitely be considered a minor source.» — el peso real de Teilhard, que él rebaja.
«several central aspects of his thought (e.g., evolution towards Omega Point; the idea of the noosphere; the "inwardness" of matter) have their direct counterparts in New Age speculation. As a result, his name is often evoked to lend added support to ideas to which he is linked only by analogy.» — y lo que sí queda de Teilhard: analogías que sirven de aval.
«Although there are no reasons to suppose any direct connections, Seth's and Jantsch's views of evolution are surprisingly similar.» — el parecido entre Seth y Jantsch, sin conexión directa.
«Central to both is the conviction that the meaning of evolution lies in the inherent value of creativity. The universe exists in order to unfold into ever more magnificent creations. Unlimited creativity is the beginning, the means, and the "end" of evolution; human consciousness is destined to play a crucial role in that process.» — en qué se parecen: el sentido de la evolución está en la creatividad misma.
«The analysis of our corpus strongly confirms that in the New Age movement "time"—or, more specifically, the belief in time—is generally regarded as an unfortunate, limiting condition.» — el estatuto del tiempo en el corpus New Age.
«Less prominently, but still with remarkable frequency, we find the belief that» — el añadido del espacio a la trascendencia del tiempo; la frase se parte en el salto de plana.
«In the context of "Ultimate Source Holism", the wish to transcend the space-time continuum is directly connected to the longing for a "self-sufficient Absolute", and many references to time/space-transcendence can be attributed to the attendant "eternalistic pathos".» — el lugar de ese deseo dentro del holismo de la Fuente Última.
«In holographic theories, the wish to transcend time and space is given a theoretical underpinning by presenting the whole space-time continuum as "unfolding" from an implicate order beyond time and space.» — y el apoyo teórico que le dan las teorías holográficas.
«It is important to realize that the meaning of space-time transcendence is different in both contexts just mentioned.» — el deslinde entre los dos sentidos de esa trascendencia.
«In the first, otherworldly-oriented context, the wish to leave space-time behind seems to reflect quite simply the wish to find eternal peace and rest. In the holographic context, however, it is not eternal rest but eternal creativity that is sought.» — los dos sentidos, dichos uno junto al otro: reposo eterno o creatividad eterna.
«Starting from the premise that all multidimensional realities are created by conscious souls, it is indeed only logical to infer that those souls themselves must transcend the dimensions of space and time» — la inferencia que sostiene la trascendencia del alma en ese esquema.
«if realities are created on the basis of our beliefs, then we are not actually constricted by the limitations of space and time, but only by the limitations of our beliefs.» — y la consecuencia práctica: el límite no es el espacio-tiempo sino la creencia.
«The human mind is pictured as having the ability, at least in principle, of travelling between dimensions and realities at will, from the archimedean point of the "spacious present" beyond all creation.» — la facultad que se le atribuye a la mente en ese cuadro.
«From this perspective of the spirit, time and space are regarded as meaning-ful illusions.» — el estatuto que quedan teniendo tiempo y espacio; la frase se parte en el salto de plana.
«grounds it creates for furthering its own growth and expansion» — para qué los usa el alma, según esas fuentes.
«on these premises, "evolution", as a process in time, can only have a limited significance: it exists to the extent that it is believed in.» — la consecuencia sobre la evolución misma.
«If the soul is beyond time, then it seems contradictory to say that it can "evolve" by playing out its dreams. Nevertheless, this seems to be implied.» — la contradicción que consigna sin resolver.
«The paradox, in other words, is a result of category confusion: the order of multidimensional reality just cannot be grasped by a merely fourdimensional logic. All attempts to solve the contradiction are therefore futile and bound to fail.» — la salida que la propia fuente da a la paradoja.
«This seems to be a perfectly satisfying answer to New Age authors and their readership, and we should therefore accept it on the level of emic belief.» — y la decisión metodológica que él toma frente a esa salida.
«we are still left with the incompatibility of the holographic paradigm as such and the competing paradigm of self-organization.» — el problema que queda en pie entre los dos paradigmas.
«For Prigogine historical time is primary, and any sort of "illusionism" is alien to his thinking.» — lo que en Prigogine impide esa armonía.
«In the process of adaptation of Prigogine's views to general New Age concerns, however, what happens is that the exciting vision of infinite evolutionary possibilities is emphasized at the expense of Prigogine's historism.» — lo que la adaptación New Age hace con Prigogine.
«If historical realism cannot survive even in theories of evolution, then we must conclude that the New Age aversion to historical time is deep-seated indeed.» — la conclusión que saca del caso.
«All New Age authors unanimously reject Cartesian dualism, but beyond that agreement confusion reigns.» — el acuerdo y el desacuerdo sobre mente y materia.
«in fact the alternatives to Cartesian dualism cover the whole gamut of theoretical options.» — el alcance real del desacuerdo, bajo el aire armonizador.
«David Bohm attempts to transcend dualism by describing mind and matter as explicate orders which seem separate from the perspective of manifest reality, but are one at a deeper implicate level. The basic unification of matter and mind takes place, therefore, at a level which cannot be reduced to either of them.» — la salida de Bohm al dualismo.
«in the course of his intellectual development, Bohm has been increasingly concerned with securing a place for "meaning" within the seemingly impersonal framework of his phi» — la preocupación creciente de Bohm por el sentido.
«To describe meaning simply as something which is attributed by human beings to (aspects of) reality seems to have been unacceptable to him from the outset. Meaning, rather, must be inherent in the very structure of real» — la posición realista de Bohm sobre el sentido.
«Bohm's speculations in this domain are a relatively obscure part of his philosophy. They take him further beyond physics than ever, and many of his discussions are characterized by a lack of specificity which relies heavily on "intuitive" understand» — el juicio sobre esa parte de la filosofía de Bohm: oscura y apoyada en la intuición del auditorio.
«Unlike his theory of the implicate order, Bohm's ideas about meaning and soma-significance seem to have been adopt» — el alcance real de esas ideas dentro del New Age; la frase se parte en el corte de chunk.
«They tend to be mentioned from time to time, however, quite generally, as yet another confirmation from a famous physicist that Cartesian dualism is bancrupt.» — y su cierre: se las nombra como aval de que el dualismo cartesiano quebró; el OCR imprime *bancrupt*.
«materialist reductionism is indeed a strong temptation for New Age holism. Any movement which combines the search for a monistic alternative to mind-matter dualism with a high regard for modern science will easily develop a form of materialistic monism.» — el riesgo que le señala al holismo New Age.
«However, if such a movement also explicitly rejects reductionistic materialism and exalts spirit, then it obviously has a problem.» — el dilema en que lo deja su propio rechazo del materialismo.
«To escape from the dilemma, it must claim either that science as such must be transformed so as to encompass aspects of reality normally associated with the spiritual, or it must demonstrate that the existence of a spiritual dimension is confirmed by advanced science» — las dos salidas posibles del dilema.
«Critics will object that the former option leads to bad science, and the latter to bad spirituality. Defenders will reply that traditional notions of both science and spirituality have been too limited all along and that the convergence of both domains will lift both to an entirely new level.» — la objeción y la réplica, consignadas una junto a la otra sin arbitrar.
«If we look at the specific theoretical defenses of the belief, however, it is quite possible to argue that, in several central cases, what is presented as a solution to Cartesian dualism in fact amounts to either materialist or spiritual reductionism» — lo que se puede argumentar contra varias de esas soluciones.
«we are left with the problem that it is extremely difficult to decide how to characterize the authors in question. Should we characterize them according to their beliefs or according to their actual philosophical and scientific achievements?» — el problema de caracterización que se plantea y no resuelve.
«I do not intend to take a final stand on this issue, but it is an important one to men» — la abstención declarada sobre ese punto.
«A closely related position sees mind as an "emergent property" of material processes. This view is connected to evolutionary perspectives of the self-organization variety, either combined with (krypto)teleological elements or not» — la segunda posición: la mente como propiedad emergente.
«This theory argues that there is a parallelism between the form of the human psyche and the form of the cosmos, such that 'neither could be supposed to be significantly different without supposing the other to be significantly different as well» — el principio cosmológico antrópico, en la formulación que cita de Hallberg.
«In other words, human consciousness is regarded not as the explanandum but as the explanans of cosmic evolution.» — el giro que ese principio impone.
«The so-called "final version" of this anthropic principle, a science fiction-like argument developed by John D. Barrow and Frank J. Tipler204 under the inspiration of Teilhard de Chardin, is fully congruent with the more extremist kinds of New Age science» — la versión *final* del principio antrópico, con sus autores y su inspiración.
«the result is usually a version of "illusionism"206. Only mind is real, and whatever seems essentially different from mind is "maya"» — la tercera posición: el ilusionismo, cuando el interés parte de la mente.
«We note in passing that the physicist Capra quotes this statement approvingly, and apparently regards Grof's worldview as compatible with his own.» — el dato que registra al paso sobre Capra y Grof.
«this idealist solution to the mind-matter problem is less problematical than the preceding one, for at least two reasons.» — el juicio comparado sobre la solución idealista.
«First, it does not have to justify itself to scientific research, because whatever science may find, still belongs to the sphere of maya. And if science were to provide a physical description of Universal Mind that would be inconsequential: the point is that the believer simply does not need such support in order to believe in it.» — la primera razón: nada de lo que la ciencia halle la toca.
«Secondly, while the overt explanation of mind in material terms is rejected as reductionism, the reverse explanation of matter in spiritual terms is not usually perceived as reductionistic.» — la segunda: el reduccionismo espiritual no se percibe como tal.
«While scientifically-based monism, in the New Age context, is always in the difficult (if not impossible) position of having to avoid the scylla and charybdis of dualism and reductionism, spiritual monism can be just itself.» — el contraste final entre los dos monismos.
«we must note the prominence in New Age literature of certain ambivalent terms which are used to good effect in order to suggest the unity of mind and matter.» — el recurso terminológico que señala.
«One example is Pribram/Bohm's "frequency domain": a domain of universal "unbroken wholeness" or dynamic flux from which all reality unfolds, but which is also described as the domain of the spirit.» — el primer término ambivalente.
«New Age authors characteristically see it as proof that mystical experience is not illusory but "real".» — el uso que se le da, en vez del escéptico que también permitiría.
«The most widespread example of such ambivalent terminology, however, is "energy". For examples of the way energy is described as both physical and spiritual there is no better source than Shirley MacLaine.» — el término ambivalente por excelencia y su mejor fuente.
«It would be superficial, in a New Age context, to attempt to make a strict separation between the mind-matter problem and the problem of religion vs. science.» — por qué no separa el problema mente-materia del de religión y ciencia.
«If the essence of mind or spirit (terms which are used interchangeably) is divine energy, as is commonly asserted, then naturally scientific or philosophical "proof" for the reality of mind/ spirit amounts to a legitimation of religion.» — el argumento que enlaza los dos problemas.
«Therefore it is commonly asserted in New Age sources that between science and religion there need be no conflict, and that a healing of the split between both is urgently needed.» — la tesis corriente en el corpus sobre ciencia y religión.
«The hidden premise is, of course, that the religion in question must be of the "right" kind, just as the science in question must be of the "right" kind.» — la premisa oculta que le señala a esa tesis.
«The problem is, of course, who decides what is "mature or immature", "genuine or bogus» — el reparo que le pone a la fórmula conciliadora: quién decide qué es maduro y qué es genuino.
«the original French title La Nouvelle Alliance reflects the ambition of the authors to reunite the "two cultures" on the basis of a common recognition of historical time.» — lo que el título francés de Order out of Chaos declara.
«A far more crucial concern with the demarcation between different kinds of "science" is reflected in the vehement criticism of the holographic paradigm and of science-mysticism parallelism which has been voiced by Ken Wilber in several publications.» — la crítica de Wilber como caso principal de deslinde entre ciencias.
«Wilber's criticism is important because it is almost the only example of an intellectual controversy within the New Age movement, and because it illustrates a central problem area which has repeatedly been referred to above.» — por qué le da importancia a esa polémica.
«Very briefly, Wilber argues that natural science has no competence to speak about spirituality. As an alternative to the monism of New Age science, which he claims cannot but result in reductionism, he proposes a hierarchical vision in which the higher levels encompass the lower but the lower cannot under» — el argumento de Wilber, en resumen.
«Wilber argues that the holographic paradigm is 'shot through with profound category errors'215. It fails to distinguish between fundamental levels in reality, the most important of which are the material, the mental and the tran» — el cargo que Wilber le hace al paradigma holográfico.
«Each of these corresponds to a specific mode of attaining knowledge, the terminology for which Wilber borrows from Bonaventura: the eye of flesh, the eye of reason and the eye of contemplation.» — los tres ojos que Wilber toma de Buenaventura.
«Each level, furthermore, refers to a specific object domain, which he refers to as sensibilia, intelligibilia and transcendelia.» — y los tres dominios de objeto que les corresponden.
«Most sciences proceed by producing theoretical knowledge, but in principle a science based on direct (unmediated) knowledge is possible. Logically, this can only be the knowledge of mode #1.» — el lugar de la ciencia directa en el esquema de Wilber.
«The word "science" is appropriate in this mode as in modes 2-4, to the extent that all are based not on dogmatic formulation but on valid procedures of data accumulation and verification.» — el criterio por el que Wilber llama ciencia a los cuatro modos.
«Such a procedure, as explained by Wilber, must consist of the three steps of "injunction, apprehension and confirmation» — los tres pasos del procedimiento.
«we may conclude that the distinction between mode #4 and #3 largely corresponds to the traditional distinction between the Natural Sciences and the Humanities.» — a qué corresponde ese corte en términos corrientes.
«Mode #1 is simply mystical practice, as distinguished from theory. According to Wilber, mysticism, as traditionally taught, is subject to the same epistemological structure as all valid science» — el estatuto que Wilber le da a la mística: sujeta a la misma estructura epistemológica.
«the attempt to describe all reality in terms of one fundamental reality modeled on physics must be hopeless» — por qué, desde ese esquema, el paradigma holográfico resulta reduccionista.
«David Bohm's implicate order, according to Wilber, is very interesting but should not be seen as a transcendent reality. Rather, it "subscends" matter» — lo que Wilber hace con el orden implicado de Bohm.
«Wilber has no doubt that memory is holographically stored, but denies that this has any spiritual implications» — y lo que le concede y le niega a Pribram.
«Wilber acknowledges that some of the founders of New Age holism have subsequently moved to a more sophisticated view, but is afraid that these necessarily more complicated views will never succeed in reversing the tide of 'pop mysticism and the new physics or holographic craze» — lo que Wilber reconoce y lo que teme.
«Wilber's own alternative for a new paradigm would not only have to include all levels, modes of knowing and correlative methodologies, but also a 'social evolutionary stance, a social policy geared to help human beings evolve through the stage-levels of existence» — el paradigma que Wilber propondría en su lugar.
«It should be noted that, in Wilber's view, the only ultimate real» — el fondo de la posición de Wilber; la frase se parte en el salto de plana.
«ity is universal spirit, and all lower levels are ultimately illusionary in relation to this final mystery» — y su cierre en la plana siguiente.
«Therefore his opposition to popular New Age holism can still be fitted into the general duality between science-based monism on the one hand, and idealistic "illusionism" on the other.» — dónde encaja esa posición en el esquema de Hanegraaff.
«What distinguishes Wilber is his carefully argued and psychologically sophisticated account of how the different levels of "illusion" emerge from the ultimate reality of "Mindonly", and what dynamics govern their relations to each other.» — y qué distingue a Wilber dentro de esa casilla.
«Quantum Questions (ed. Ken Wilber) is a compilation of "mystical" writings from a number of famous physicists (Heisenberg, Schroedinger, Einstein, De Broglie, Jeans, Planck, Pauli and Eddington» — el contenido de Quantum Questions, con la lista de físicos.
«Wilber's aim in making this compilation is to demonstrate that these physicists all came to embrace mysticism while nevertheless rejecting physics-mysticism parallelism.» — el propósito de la compilación.
«They did this, moreover, not out of ignorance about mysticism; quite the contrary, their writings are 'positively loaded with references'232 to mystics and idealistic philoso» — el argumento de Wilber contra la excusa de la ignorancia.
«The answer is that the new discoveries forced physicists to be aware of the limitations of physics.» — la explicación que Wilber da del misticismo de esos físicos.
«Wilber's rejection of popular holism seems complete, and is unusually wellargued. It is all the more significant because it comes not from an "outsider" but from within the broad sphere of New Age thinking, and because it clearly formulates the fundamental differences between the two main types of speculation about "the nature of reality" which we have encountered again and again: a monistic type inspired by modern natural science and a hierarchical and idealistic type (the first starting from a primary interest in "matter" but concerned with saving the spiritual dimension; the second starting from "spirit" and forced to explain the apparent existence of "matter"» — el valor que le da a la crítica de Wilber y los dos tipos que deslinda con ella.
«If we screen our New Age corpus, finally, for argued responses to Wilber's criticism by defenders of the holographic paradigm and parallelism, the result is rather disappointing.» — el saldo de las respuestas a Wilber dentro del corpus.
«Only Capra and Bohm have taken the trouble to give some kind of response, but both restrict themselves to rather impromptu observations which fail to address the fundamental philosophical problems raised by Wilber.» — quiénes contestaron y con qué alcance.
«Bohm feels that Wilber incorrectly emphasizes transcendence at the expense of immanence, but does not appear to have read Wilber himself, or to be particularly interested» — la respuesta de Bohm, con el reparo que Hanegraaff le pone.
«Capra treats the matter more seriously and argues that, contrary to what Wilber believes, mystics do not perceive interconnectedness and interpenetration in the ordinary realm: their mode of perception is non-ordinary and because the perceived can no longer be regarded as separate from the perceiver, it follows that the reality perceived by mystics is also non-ordinary.» — el argumento de Capra contra Wilber.
«The mystic and the physicist do not perceive the same elements, however, but their perceptions do mirror each other because both are based on interrelatedness.» — el paralelo que Capra sostiene.
«Capra then evades the real debate by saying that he is simply studying the overlap between physics and mysticism, but that there is much more to both sides» — cómo esquiva Capra la discusión, según él.
«he disposes of Wilber by simply agreeing with almost everything he says while refusing to draw his conclusions» — el procedimiento que le imputa a Capra.
«We can only conclude that neither Bohm nor Capra is interested in polemics, the former probably because he is too engrossed in his own theory, the latter because of an apparently deep-seated inclination towards harmony.» — la conclusión sobre por qué ninguno polemiza.
«As a comprehensive etic category for embracing the full range of possibilities, I have given preference to the technical term "meta-empirical" over such concepts as "divine", "spiritual" or "supernatural".» — el término etic que adopta para el capítulo.
«Intermediate beings, such as channeled entities or angels, are not generally considered as "divinities", but in the believers' daily practice they may often function as such. It would be artificial and misleading to treat them as a category completely separate from "divine" beings in a strict sense.» — por qué necesita un término que abarque también a las entidades intermedias.
«The term "spiritual" is more comprehensive, but seems to suggest an opposition to "material" which is particularly problematic when used in monistic contexts. The same applies to "supernatural", which presupposes an ontological division expressly denied by many of our sources.» — por qué descarta *espiritual* y *sobrenatural*.
«The term "meta-empirical", in contrast, simply indicates any reality beyond the empirical world accessible to common, intersubjective sense experience (or the extension of sense experience by scientific technology). The "meta-empirical" covers God, gods, angels, invisible entities, and subjectively experienced presences or non-ordinary realities.» — la definición del término que sí adopta y su alcance.
«there is one particular area where it loses analytic clarity. This is the domain of subjective psychological experiences, which could quite plausibly be regarded as "meta-empirical" in a strict sense» — el punto en que el término pierde nitidez.
«the case of New Age religion this fuzziness is an advantage rather than a disadvantage. The reason is, quite simply, that New Age religion itself tends to blur the distinction between religion and psychology to an extent hardly found in other traditions.» — por qué esa borrosidad le viene bien en este caso: el propio New Age la produce.
«New Age ideas about God reflect a marked aversion to rigid, doctrinal definitions. The latter are associated with a narrow-minded dogmatism which lacks affinity or has lost touch with the experiential dimension.» — la aversión New Age a la definición doctrinal de Dios.
«God is experienced rather than believed in, and on that basis his existence is usually regarded as fairly self-evident and non-problematic.» — el estatuto que tiene la existencia de Dios en ese marco.
«As far as most New Agers are concerned, the burden of proof lies not with the believer but with the sceptic: it is the latter who should explain how he thinks that this incredibly rich and abundant universe could have come into existence and could have continued to exist by mere accident.» — dónde se pone ahí la carga de la prueba.
«Most importantly, God is very seldom conceived as personal2. However, we should not jump too hastily to the conclusion that New Agers therefore believe in an impersonal God.» — el rasgo principal y la inferencia que él frena.
«Certainly, a personal God generally tends to be associated with anthropomorphism, and consequently rejected as much too limited and narrow.» — con qué se asocia el Dios personal y por qué se rechaza.
«He also tends to be associated with a God who judges and metes out punishment for sins, which is incompatible with fundamental New Age beliefs about ethics and healthy psychology» — y la otra asociación que lo vuelve inaceptable ahí.
«in spite of all this, New Age views about God frequently contain distinctly personal elements.» — la salvedad: hay elementos personales; la frase se parte en el salto de plana.
«While it is certainly true that even the most personalized New Age divinity is not of a nature such as to engage in an I» — el matiz que la acota, partido a su vez por el salto de plana.
«Thou relationship with human individuals, to describe the New Age God as a mere "impersonal force" is to overshoot the mark.» — y su cierre: llamarlo fuerza impersonal se pasa de largo.
«Far more representative is the conviction that the very distinction personal-impersonal is based on an artificial dualism. God can be experienced as either personal or impersonal, but in reality his being transcends such limited distinctions.» — la posición representativa: el par personal-impersonal como dualismo artificial.
«Significantly, what begins as a discussion of God's nature ends in a description of religious experience.» — lo que Hanegraaff subraya del pasaje citado.
«The primacy of experience over all other considerations implies, among other things, that the question whether or not God is personal is regarded as unimportant as long as he can be experienced as per» — la consecuencia de esa primacía de la experiencia.
«The singular lack of interest in precise formulations, based on the absolute primacy accorded to personal experience, can be considered the central aspect of New Age beliefs about God.» — el rasgo central de la idea New Age de Dios.
«This theology easily assimilates all personal perspectives on God as equally valid, on the tacit but crucial understanding that none of them has prominence over the other.» — cómo asimila esa teología todas las perspectivas, con la condición tácita que las iguala.
«Any attempt to give one particular view of God prominence over others is rejected as reflecting a restricted, limited consciousness which absolutizes its own perspectives over all others and is lacking in authentic religious experience.» — lo que ese marco rechaza.
«the criterion deciding whether one fits into the New Age religious framework lies not in what one believes about God, but in one's measure of tolerance towards other beliefs about God as complementary to one's own vision within the larg» — dónde queda el criterio de pertenencia: no en lo que se cree, sino en la tolerancia.
«This theology both follows from and reinforces an inclusivist and universalistic perspective on religious diversity.» — lo que esa teología produce y refuerza.
«Particularly in neopagan contexts, the result is often a kind of "qualified polytheism» — el resultado en contexto neopagano.
«It would not be correct—at least it would be very one-sided—to say that the vagueness of New Age talk about God means merely that New Agers are not clear in their own minds about who or what God is.» — el reparo que le pone a una lectura fácil de esa vaguedad.
«Rather, this vagueness is largely intentional, and results naturally from the belief that God's essence transcends the inherent limitations of human language and conceptual frameworks.» — y de dónde sale la vaguedad, según él.
«however non-committal they may seem at first, New Age statements about God do not permit the conclusion that "anything goes". They turn out to be structured according to a limited number of rather closely connect» — el límite del relativismo: las afirmaciones sí tienen estructura.
«The New Age view of God is [1] strongly holistic, in the sense that it is God's oneness which ensures the enduring integrity of the universe. As the "Ultimate Source" of reality, God is the wholeness and oneness from which the world of apparent fragmentation and diversity springs.» — el primer elemento: el holismo.
«Frequently-used terms like "Ocean of Oneness", "Infinite Spirit", "Primal Stream", "One Essence", "Universal Principle" and the like are mutually interchangeable ways to assert that on the deepest level reality is whole.» — los términos intercambiables que expresan ese primer elemento.
«This universal integrating essence is [2] often described as Mind. God is seen as the superconscious Mind of the universe: '...the mind is the active force behind what we see around us. The mind is a primary reality of its own. It is a universal reality'10. This Idealistic view is in a matter-of-fact way associated with God as the selforganizing Mind of the universe.» — el segundo elemento: la Mente.
«Terms like "Consciousness" or "Intelligence" are mostly used interchangeably with "Mind"» — los términos que se usan por Mente.
«God is [3] the energy (cf. the last part of the paragraph on "Mind and Matter", in chapter six, section 4) which keeps the universe alive and whole» — el tercer elemento: la energía.
«Because he is the energy which sustains life, God is also referred to as [4] the Life Force.» — el cuarto: la fuerza vital.
«Sometimes this connection is explicitly described in the terms of physics, as for instance in Eva Pierrakos's comparison of God as the life force with an electric current. In other instances, it is the simple experience of life itself which leads to the connection, for instance when Ramtha finds the "unknown God" in the ongoingness of nature, which never judges man's deeds but simply allows him to play out his illusions however he chooses» — los dos modos en que se llega a ese cuarto elemento, con Pierrakos y Ramtha de ejemplo.
«Very importantly, the essence of the life force is [5] creativity» — el quinto elemento: la creatividad.
«The striking emphasis of many authors on God as creative energy16 is complemented by the complete absence of any traditional view of God as the Cre» — el contraste que subraya: energía creadora sí, Creador no.
«Creativity is a force (often frankly described as a physical force) which creates from within; the monistic framework leaves no room for a creator "outside" of creation» — por qué el marco monista no deja lugar a un creador exterior.
«the creative, intelligent life energy is often associated with Love.» — el sexto elemento: el amor.
«The concept of Love, in this context, is not based on relationship and can hardly be called personal.» — qué clase de amor es: no relacional.
«Rather than an action or an attitude it is, again, a force or energy» — y su definición como fuerza o energía.
«Like the New Age God, the Goddess is not a personal being, although she may be adressed in a personal way.» — el estatuto de la Diosa neopagana.
«To an even greater extent than in other sectors of New Age religion, divinity in neopaganism is radically immanent, and the Goddess is a metaphor for that immanence.» — lo que distingue a la Diosa: inmanencia radical reconocida como metáfora.
«Starhawk's term "power-from-within" perfectly catches the essence of why neopagans come to speak of the Goddess.» — el término de Starhawk que Hanegraaff toma por clave.
«We should not conclude too hastily, however, that the Goddess must therefore be synonymous with the "Life Force" mentioned elsewhere in New Age thinking. Although both concepts can obviously be put in connection, the Goddess is far more radically immanent than the New Age Life Force: while the latter is the basic energy sustaining life, the Goddess is simply life itself.» — el deslinde entre la Diosa y la Fuerza Vital New Age.
«In contrast to the Life Force, the Goddess has no idealistic overtones at all and cannot be regarded as a "higher" or "more fundamental" reality beyond the world of sense experience. On the contrary, it is precisely in the world of the senses that the Goddess is experienced.» — lo que la Diosa no tiene y dónde se la experimenta.
«Consequently, neopagans fully accept all those aspects of life which spiritual idealism attempts to "overcome". The Goddess encompasses the dark and tragic side of life, and her power is celebrated in sexuality and bodily pleasure» — lo que el neopaganismo acepta por esa vía.
«She is therefore qualitatively different from the God found elsewhere in the New Age movement, who is clearly representative of the "weak mis-worldly" perspective.» — la diferencia cualitativa que fija; el OCR imprime *mis-worldly* por this-worldly.
«It is remarkable how often New Age authors talk about Christ, or the Christ, as a divine reality, power or person. In spite of the religious inclusivity of New Age thinking, in spite of its interest in Oriental religions, and in spite of its criticism of mainstream Christianity, it is still Christ who dominates New Age speculation wherever the need is felt to explain the relation between God and humanity by some mediating principle.» — el lugar de Cristo en la especulación New Age, pese a todo lo demás.
«Not even the Buddha, generally regarded by New Agers as a model of spiritual enlightenment, comes even close to the unique metaphysical status enjoyed by Christ» — el contraste con Buda.
«This is the tendency to say that Jesus Christ exemplifies what each human being will one day become. Christ is then put forward as a model of spirituality to which we should all aspire.» — la primera vista sobre Cristo: modelo de lo que cada quien llegará a ser.
«As such, Christ is often presented as a highly evolved spiritual "master" who has progressed to a high status in the spiritual hierarchy.» — el Cristo como maestro muy evolucionado.
«The distinction between human beings and Christ is thus merely a matter of degree» — la consecuencia de esa vista: la diferencia es de grado.
«In this section we are interested in approaches that accord to Christ a unique divine status. We may interpret this viewpoint as a New Age variation on traditional views of Christ as mediator between God and humanity.» — la otra vista, la que este apartado trata.
«These two approaches are not necessarily contradictory, and are certainly not regarded as such by New Age believers. They must be distinguished, however, for reasons of analysis.» — el estatuto de la distinción: analítica, no una contradicción para los creyentes.
«"The Christ" in New Age parlance may mean any one of three closely connected things: (1) a supreme state of mind called Christ Consciousness, (2) a spiritual reality mostly referred to as the Christ principle, and (3) the Incarnation of this principle in a human form.» — los tres sentidos de *el Cristo*.
«Christ Consciousness (1) is a state of total enlightenment, love and compassion to which all human beings must aspire. Jesus developed this consciousness in himself, encouraging us to do the same. Christ Consciousness means being directly aware of one's oneness with God while living in the world of manifestation» — el primer sentido: la consciencia crística.
«Sources representative of the New Age sensu stricto, strongly influenced by Alice Bailey's modern Christian Theosophy and Rudolf Steiner's Anthroposophy, usually go one step further27. They claim that, by developing this supreme consciousness, we are actually aligning ourselves with an objectively existing, universal "pattern", ener» — el paso que dan las fuentes del New Age sensu stricto, con Bailey y Steiner detrás.
«That this Christ Principle must be conceived not only as an inherent human potentiality, but as an objective spiritual reality, becomes particularly clear in the early work of David Spangler.» — dónde se ve mejor la objetividad de ese Principio.
«He describes the Christ Principle as an evolutionary, "educational" force or energy29 present in all evolving life.» — cómo lo describe Spangler.
«Spangler describes how the Christ Principle acts as the principal spiritual counterforce to the downward pull of merely materialistic consciousness and how, throughout history, many "great beings" have been incarnated on earth in order to assist in this great cause.» — el papel que le da en la historia, según Hanegraaff.
«Buddha was the first to succeed: he actually contacted the Christ Energy and thus became one with the Cosmic Christ, which resulted in the release of positive energies on earth.» — el papel de Buda en ese relato.
«At this point, the man Jesus awoke to the Christ consciousness and, going one step further than Buddha, became fully one with the Christ Principle.» — y el de Jesús, que va un paso más allá.
«The "incarnation" of the Christ Principle (3) therefore includes Jesus's unification with the Christ, but refers far more crucially to the earth becoming impregnated with Christ ener» — dónde queda de veras la encarnación en ese esquema: en la tierra, más que en Jesús.
«Over the last two thousand years, the Christ energy has gradually proceeded to permeate the whole earth, finally resulting in a total transformation of the earth on the (invisible) etheric level. We may now expect a second coming of the Christ (although not necessarily in a human form) which will complete the process and bring in the New Age. In this New Age, the transformation that has already occurred on the etheric level will become manifest on the outer level.» — el proceso de dos mil años y la segunda venida que se espera.
«the rest of this particular theory, which is found almost exclusively in sources belonging to the New Age sensu stricto, is directly derived from Anthroposophy» — la filiación que le adjudica a esa teoría.
«we find the view that the "grounding" of the Christ principle is not a unique turning point in history (as believed by Anthroposophists) but a regular event repeated at the beginning of every new Age of the world» — la variante teosófica: la fijación del principio crístico se repite en cada era.
«Throughout history, great "masters" (Moses, Buddha, Pythagoras, Zoroaster etc.) have come to earth for this purpose, and each of them has given a new impulse to the spiritual evolution of humanity. Jesus, in this view, was just one "master" among many, but all of them shared the "Christ" energy.» — los maestros que esa variante enumera y el lugar que le deja a Jesús.
«all New Age authors who speak about "the Christ" at all, tend to describe it as the energy of unselfish love and compassion rather than a divine "person" in the traditional sense.» — el rasgo común de todas esas vistas.
«while in the case of God the "impersonal" pole tends to dominate, in the case of the Christ it is the personal element which is inevitably emphasized.» — el contraste entre Dios y Cristo en cuanto a lo personal.
«The very name of "Christ", by virtue of its traditional connotations, already has this effect: it seems plausible that, under any other name, New Age speculations about this "Principle" would hardly have made much impact.» — el peso que le adjudica al nombre mismo.
«It is the suggestion of personal love and compassion, of an intimacy and warmth that cannot be so obviously expected from "the source that creates supernovas" (Griscom), which really puts the Christ into a separate category.» — qué pone a Cristo en categoría aparte, según él.
«While God is the ultimate power and energy animating and sustaining the universe, the Christ is that aspect of God which is "personally" involved with the fate of humanity.» — el reparto de papeles entre Dios y Cristo.
«It is interesting to see how David Spangler, whose book Revelation is a foundational text of the New Age movement, later came to revise and redefine his Theosophical and Anthroposophical ideas about the Christ in order to assimilate them to his new holographically-inspired worldview. In Reimagination of the World, he acknowledges that he finally found the topology of Theosophy too limiting» — la revisión tardía de Spangler y lo que él mismo reconoce.
«Spangler makes clear that whatever he says about God, the Buddha or the Christ is based on direct personal experience of» — de dónde salen, según Spangler, sus afirmaciones sobre Dios, Buda y Cristo.
«This is certainly a far cry from any traditional notion of Christ, whether of orthodox Christian or theosophical provenance.» — el juicio sobre la reformulación holográfica de Spangler.
«not all believers in the Cosmic Christ have followed Spangler's evolution from theosophy/anthroposophy to holography. The Ramala books, for example, or George Trevelyan, apparently feel no need for an updated reformulation of» — quiénes no siguieron ese giro; la frase se parte en el salto de plana.
«Another example of New Age christology, finally, attempts to reinterpret traditional Christian mysticism in holistic terms.» — la tercera cristología: reinterpretar la mística cristiana en clave holística.
«In the relatively recent holistic formulations of the later Spangler and of Matthew Fox it seems that, in the end, the non-personal pole once more takes the upper hand.» — el saldo de esas formulaciones: gana el polo impersonal.
«New Age believers do feel a need for a personal relation to the divine but, very frequently, their respect for scientific monism proves stronger.» — la tensión que consigna: se quiere relación personal y pesa más el monismo científico.
«It will be seen that, in the absence of a fully personal God, lesser spiritual entities may take up his function.» — y la salida que anuncia: las entidades menores ocupan esa función.
«In a New Age context, it is not always possible to make clearcut demarcations between "Divine" beings and beings who are neither divine nor human but somehow in between. The reason is simply that New Agers tend to use terms such as "divine" or "god" quite casually.» — por qué la frontera entre lo divino y lo intermedio es porosa ahí.
«Some New Age sources reinterpret the Christian trinity in New Age terms. Thus, they may mention the Holy Spirit side by side with the Christ. These cases, however, are few and far between, and of marginal interest for understanding New Age religion» — el lugar marginal de la Trinidad en el corpus.
«"God" here becomes a relative concept, within the all-encompassing divine whole called "Infinite Spirit" or "Infinite Mind» — el Dios relativo de la especulación teosófica sobre deidades planetarias.
«While the "Solar Logos" is explicitly described as that being we refer to when we normally speak of "God", we must conclude that he is really only one among many gods. This God is special to us simply because he happens to govern our particular solar system.» — el Logos Solar como uno entre muchos dioses.
«The precise status of these "gods" is ambivalent: whether they are really gods or angels or just "great beings" is not something which greatly worries those who believe in them.» — la ambigüedad de estatuto de esos dioses, y la indiferencia de quienes creen en ellos.
«All traditional pantheons of the world, but "western" ones in particular, are used as a repository of gods and goddesses eligible for being evoked in rituals.» — el uso neopagano de los panteones tradicionales.
«Individual neopagans may develop a special preference for a certain God(dess), but this never involves rejection of other people's preferences.» — la preferencia personal sin rechazo de las ajenas.
«This polytheism-cum-henotheism40 is qualified only by the common agreement that all gods and goddesses are ultimately just particular manifestations of universal principles or energies. Ultimately, there is only one divine essence, manifesting itself under many forms.» — lo que acota ese politeísmo: un fondo divino único.
«It is natural, then, to ask in what sense the individual gods/goddesses who are evoked and adressed in rituals can be considered "real" at all.» — la pregunta que se sigue sobre la realidad de esos dioses.
«The emphasis on symbols and myths as imaginative "masks of God"42 is most characteristic of neopaganism specifically.» — lo que ese pasaje muestra como propio del neopaganismo.
«Of more general importance for us is the Farrars's view on the relation between religion and psychology, because it shows a structural similarity with other New Age ideas about the meta-empir» — y lo que le importa más: la relación entre religión y psicología.
«To a certain extent, it mediates between two other fundamental characteristics of New Age thinking, i.e., holism and the idea that we "create our own reality» — el lugar que ese rasgo ocupa entre los otros dos grandes temas.
«In the most general terms, we can describe it as the conviction that certain fundamental distinctions which are usually taken for granted in our culture lose all significance when applied to the divine.» — la formulación general del rasgo.
«Such distinctions are regarded as limiting, artificial dualisms which effectively hide reality from our view instead of clarifying it.» — cómo se ven ahí esas distinciones.
«This conviction is significant because outside the New Age sphere they are commonly regarded as doing exactly the opposite: i.e. formulating crucial distinctions that prevent confusion between basic categories of reality.» — y cómo se las ve fuera del New Age, con el contraste dicho.
«A second, and this time absolutely crucial, distinction is that between religion and psychology.» — la segunda distinción que ahí se disuelve, y que él llama absolutamente crucial.
«Age shows a strong tendency towards a psychologizing of religion combined with a sacralization of psychology.» — la fórmula que da nombre a uno de los cinco elementos del libro; el sujeto queda del otro lado del salto de plana.
«Once again we encounter the primacy of practical, phenomenal experience over theoretical considerations. Neopagans address the gods because it works.» — el principio que gobierna la práctica neopagana, según él.
«Whether the reality they contact is metaphysical or intrapsychic is felt to be of secondary importance.» — y lo que queda en segundo plano.
«Underlying that opinion is the common New Age feeling that the alternatives themselves are false, and that the question is therefore meaningless.» — la razón de fondo: la disyuntiva misma se tiene por falsa.
«The subject is conceived as an objective reality and any object as a subjective experience; what results is a psychological idealism or idealistic psychology.» — el nombre que le pone al resultado.
«In the New Age context, we hear little or nothing about demons43, but far more about angelic beings.» — el reparto entre demonios y ángeles en el corpus.
«Explicit belief in angels is, again, largely restricted to the New Age sensu stricto.» — dónde se concentra la creencia explícita en ángeles.
«Note that the eight highest hierarchies are apparently represented by beings higher than angels. We hear little about them except in scattered references to the archangels such as Michael.» — lo que la jerarquía de Trevelyan deja sin desarrollar.
«this theosophically-inspired literature is full of references to related beings with names such as Guardian Angels, Personal Guides (also called Doorkeepers), Masters, Teachers (or Controls), Contacts etc.» — los nombres de seres intermedios que esa literatura acumula.
«New Age angelology is quite unsystematic and each particular description reflects the personal ideosyncrasies of the author in question.» — el estatuto que le da a esa angelología.
«No systematic distinction can be made, furthermore, between genuinely angelic beings on the one hand, and highly-evolved human beings, on the other. Human beings, as we will see, climb up through the hierarchy in the course of spiritual evolution, and in this process they acquire progressively "angelic"» — por qué no hay frontera firme entre ángeles y humanos evolucionados.
«While an author like Trevelyan sees angels as a category apart because they lack free will, and Ramtha goes even so far as describing them as less evolved than human beings45, such distinctions are as frequently blurred by other authors or even by the same author in another passage» — los desacuerdos que consigna sin armonizar, incluida la contradicción interna de un mismo autor.
«What matters about New Age angelology is simply the belief that there are "higher beings" who are aware of what is happening on earth and who are benevolently interested in the spiritual progress of humanity.» — lo que sí importa de la angelología New Age, según él.
«Often, these beings (or certain categories of them) are seen as directly assisting earth development, particularly during the present world crisis preceding the New Age.» — la función que se les asigna en la crisis presente.
«The underlying idea is quite similar to the neopagan view of the "gods/goddesses": one draws towards oneself those "energies" which accord with one's own current personality.» — el principio común: uno atrae las energías acordes con su personalidad.
«These energies appear as personal beings, although their ultimate nature may be different from their phenomenal appearance.» — y la salvedad de siempre sobre la apariencia.
«The most usual names are "devas" (related to the "plant kingdom") or "elementals" (related to the four elements» — los nombres de los seres ligados al mundo natural.
«It is significant that these nature spirits are described not only as powerful energies existing in the natural world but also as accessible on the "inner planes": i.e. by the use of techniques for reaching altered states of consciousness.» — el doble acceso a esos espíritus: la naturaleza y los planos internos.
«The deeper, invisible side of nature and the inner realms of the mind appear to be one and the same. These inner realms possess an objective reality or, reversely, other domains of reality can be entered by way of the subjective psyche.» — la identificación que se sigue.
«Rather than praying to God, New Age believers tend to meditate in order to attain a state of trans-personal oneness with the Source.» — el reparto entre oración y meditación.
«Parallel to that, a quite personal relationship can be maintained with a personal guide or guardian spirit, with "spiritual entities", and even with one's own "Higher Self» — y con quién sí se mantiene relación personal.
«The sense of guidance can also be ascribed to one's own Higher Self. This important New Age concept will be discussed in the next chapter (section 2B), but it may already be noted at this point that the Higher Self may appear to people as a separate, personal being.» — el Yo Superior como fuente de guía y como ser aparente.
«No one has described this more clearly than Shirley MacLaine, who encountered her own Higher Self in the shape of a quasi-androgynous being which she was able to describe in detail and which engaged in extended conversations» — el caso que Hanegraaff pone de ejemplo: el Yo Superior andrógino de MacLaine.
«These are often regarded as human beings who only differ from us in having progressed beyond the earthly plane53. They have completed the cycle of incarnations on earth and are now further developing in higher realities.» — el estatuto corriente de las entidades canalizadas.
«From their comparatively exalted perspective they can help and advise their brothers and sisters who are still struggling for spiritual understanding within the perimeters of matter.» — lo que hacen desde ahí.
«But it is equally possible that they have another background; for example, they may have come from other planets or from other dimensions. In all cases, they are essentially like us: evolving spiritual beings who are engaged in a cosmic process of learning by experience.» — las otras procedencias posibles y el rasgo común.
«The last part of this quotation is very revealing. We encounter once again the distinction between "real" and "phenomenal", but there is also more than a hint that entities may engage in benevolent forms of deception.» — lo que Hanegraaff destaca de ese pasaje: la posibilidad de un engaño benévolo.
«What appears as Christ may actually be an entity masquerading as Christ for paedagogical reasons.» — el ejemplo que da de ese engaño.
«Again the underlying premise is geared to practical considerations: it does not really matter who the entity "really" is, as long as (s)he is loving and wise and gives guidance informed by spiritual insight.» — la premisa práctica que lo sostiene.
«New Age sources regularly warn against the danger of forgetting that the entities are not all-knowing.» — la advertencia que las propias fuentes repiten.
«The final responsibility, therefore, remains with the hearer» — dónde queda la responsabilidad final.
«This regularly-repeated reminder fits in well with the individualism of New Age thinking, and with its sensitivity to religious authoritarianism.» — con qué encaja esa advertencia.
«In theory at least, the New Age recognizes no spiritual authority higher than personal» — la autoridad última que el New Age reconoce, en teoría; la frase se parte en el salto de plana.
«Genuine spiritual guides may give help and advice, but will never attempt to impose their views in an authoritarian manner.» — el criterio para distinguir al guía genuino.
«If one of them does, he should not be trusted: he may turn out to be comparatively unevolved and ignorant himself, or even to be a negative entity masquarading as a Mas» — lo que se sospecha del guía autoritario; el OCR imprime *masquarading*.
«Most do-it-yourself channeling books include guidelines for distinguishing highly evolved from less evolved or negative entities. Significantly, these guidelines unvaryingly describe the latter as authoritarian, given to religious exclusivism, and spiritually arrogant» — los rasgos con que esos manuales describen a las entidades poco evolucionadas.
«In a later chapter, these views will turn out to be part of a distinct ethical framework. In the meantime, we may note that nowhere in this whole hierarchy of meta-empirical beings or realities have we encountered anything or anyone with sufficient authority to overrule the free choice of human beings, to demand their unconditional allegiance, or to punish transgression of its (or his) wish» — el balance del capítulo: en toda esa jerarquía no hay nadie con autoridad para anular la libre elección.
«We will see, however, that there are nevertheless believed to be laws which humans cannot break without having to suffer the consequences.» — la salvedad que anuncia: sí hay leyes cuya transgresión se paga.
«Spiritual entities, especially those referred to in theosopical parlance as "Masters", are not only accessible by channeling. They may also "incarnate" (the term is not always taken in a literal sense» — las entidades que además encarnan; el OCR imprime *theosopical*.
«According to the first perspective, the Christ was not the divine principle of absolute love and wisdom as such, but a particular intelligent being who had attained a high level of love and wisdom.» — la lectura del Cristo como entidad evolucionada y no como principio.
«Although the sources themselves often blur such fine distinctions, they nevertheless imply them.» — el estatuto de esas distinciones en las fuentes.
«This is the widespread tendency to say that "man is God".» — el tema que aplaza para el capítulo siguiente.
«there is a New Age tradition which says that human beings are none other than "the gods" who originally created the universe, but in the process came to be trapped in their own creations.» — y la variante de ese tema: los humanos como dioses atrapados en su propia creación.
«It seems natural to subdivide religious worldviews into three large domains, pertaining to God, the world, and humanity respectively.» — la tríada con que ordena los tres capítulos.
«This commonsense triad is philosophically problematical because it is loaded with implicit metaphysical presuppositions, most of which are based on some basic form of dualism» — el reparo filosófico que le pone a esa tríada.
«Something in human nature rebels against the idea that humans are not, somehow, qualitatively different from the rest of nature; and although those who believe in God may think of him in different ways, at least they do not regard him as synonymous with humanity or with the world outside.» — la resistencia de sentido común que reconoce.
«it is remarkable to what extent they blur the distinctions between the three domains.» — lo que el New Age hace con esas distinciones.
«In traditional religious contexts, the philosophical critique of commonsense distinctions has usually been limited to intellectual or mystical elites, while the masses largely held far more concrete beliefs» — el contraste histórico: esa crítica solía ser de élites.
«In the New Age, however, the rejection of these conventional distinctions is commonplace.» — y lo que cambia en el New Age: el rechazo se vuelve lugar común.
«a discussion of New Age views of human beings largely boils down to a discussion of the human mind, and of matters related to the mind.» — a qué se reduce, según él, la antropología religiosa New Age.
«That an overview of religious anthropology should thus be largely dominated by religious psychology» — el carácter singular de ese hecho; la frase se parte en el salto de plana.
«we may already point to the significance of the fact that chapter six together with the present chapter will turn out to be the two central and indispensable pillars for understanding New Age religion (which is why they are the most lengthy» — el lugar que les da a los capítulos seis y ocho.
«Officially, chapter six dealt with "outer" reality and the present one deals with "inner" reality; actually, however, New Age holism implies that the two are ultimately one.» — el reparto oficial entre los dos capítulos y lo que el holismo hace con él.
«God (chapter seven, section 2A) is perhaps best seen as the connecting link between the universe without and the universe within, or as the wholeness in which this seeming duality reposes.» — el papel que le asigna a Dios entre los dos universos.
«The more specific assertion that human beings, in particular, are divine in essence belongs to the most common beliefs of the New Age movement.» — la creencia en la divinidad esencial del hombre.
«Typically, formulations of this belief show the same lack of precision which we already found in general ideas about God. The intimate connection between the God Source and human beings is mostly regarded as quite natural and self-evident, and explicit arguments or explanations are therefore rather rare.» — la imprecisión que le encuentra a esas formulaciones.
«Instead, we find a collection of suggestive formulas which merely convey the general idea without bothering about specifics. Most of these suggest that divinity can be found "within": human beings contain a "divine essence", "inner Godhead", "divine Self", "inner divinity", "divine spark" or "droplet of divinity» — el repertorio de fórmulas que registra.
«Henry Reed, in his personal exegesis of the Edgar Cayce material, has given a very useful pictorial representation of the relation between the "Universal Mind" (God) and the individual mind of a human being» — el diagrama de la estrella con que Henry Reed representa la relación entre Mente Universal y mente individual.
«The One Mind is depicted in the form of a star. Each point of the star represents the mind of an individual (Reed gives a picture with a limited number of points, but adds that we would actually need a star with billions of points). Although these points fan out from the center, and are therefore relatively far away from that center, they remain connected to it.» — cómo funciona el diagrama.
«Each arm of the star ends in a very sharp point, which represents the conscious mind of an individual.» — qué representa la punta de cada brazo.
«The development of individual consciousness is, in other words, bought at the price of a relative alienation from the universal source.» — lo que el diagrama implica: la consciencia individual se paga con alienación relativa.
«This alienation remains only relative; ultimately, it is illusionary, because the continuity between the point of the star and its center remains unbroken.» — y el límite de esa alienación.
«They can be pictured as two mountains, connected by a valley. All these valleys together represent the collective unconscious» — las montañas y el valle: el inconsciente colectivo.
«Now, if one moves from the top of the "mountain" (individual consciousness) downwards, one moves from individual consciousness toward the individual unconscious.» — el descenso desde la cima.
«In this way, the collective unconscious is pictured as the "surface tissue" of the star. This allows for an unbroken connection between all individual consciousnesses.» — el inconsciente colectivo como tejido superficial de la estrella.
«If one moves from that surface toward the center of the star, one reaches ever deeper levels of the superconscious mind.» — y el ascenso hacia el centro.
«Reed's diagram fits most easily in the framework of "Ultimate Source Holism", but defenders of "Universal Interconnectedness" do not find it difficult to describe the same constellation in the scientific terminology of self-organiza» — dónde encaja el diagrama y cómo lo traducen los otros.
«Popular New Age beliefs, according to which every human being participates in the mind of God, mostly presuppose something essentially similar to Reed's star diagram or Talbot's "islands of consciousness» — lo que la creencia popular supone.
«On the basis of the star diagram, however, it is clear that this should not be understood in the most radical sense: human beings are not "fully" or exclusively God, because the very development of individual focus implies a corresponding lack of awareness of the underlying wholeness.» — el límite que el diagrama pone a la fórmula de que todos somos Dios.
«Few aspects of the New Age have shocked traditional religious sensitivities more (and have invited more ridicule, even from non-religious quarters) than Shirley MacLaine's notorious "I am God" exclamations» — el efecto público de las declaraciones de MacLaine.
«However, MacLaine's "I am God" belief, based on the holistic premise that there is "no separation", is potentially more radical. Clearly intended to be provocative, it contains a polemical edge which is absent in most other authors.» — lo que distingue esa fórmula de las demás: el filo polémico.
«within the wider context of MacLaine's beliefs, the phrase "I am God" can be seen as containing (holographically, as it were) a whole metaphysics in a nutshell.» — el alcance metafísico que le encuentra a la frase.
«If the whole is contained in each of its parts, then each part is the whole.» — el argumento holográfico llevado al límite.
«while the "spiritual father" of New Age holography—Seth—still made a distinction between All That Is as the "primary energy gestalt" and smaller "energy essence personalities", the logic of holography ultimately demands that all distinctions between "part" and "whole" break down completely. If the whole is God and God is Mind, then each human mind is God.» — el paso que la lógica holográfica obliga a dar más allá de Seth.
«In another notorious passage, she manages to shock even a convinced New Age audience by proclaiming radical solipsism: 'I was the only person alive in my universe» — el solipsismo radical al que llega MacLaine, según Hanegraaff.
«MacLaine's radical "I am God" belief is directly derived from two of her main influences, Chris Griscom and J Z Knight/Ramtha.» — de dónde saca MacLaine esa posición.
«Ramtha is less concerned with holography, but he does see it as his most important task to convince the members of his audience that each of them» — lo que Ramtha se propone con su auditorio; la frase se parte en el salto de plana.
«The volume Ramtha begins with the story of how Ramtha, an Atlantian warrior of "Lemurian" birth, known also as "the Ram", came to discover "the Unknown God" in the ongoingness of life itself» — el relato de origen de Ramtha, guerrero atlante de nacimiento *lemuriano*.
«Ramtha began to wonder how he himself could become as ongoing as life. He wanted to be the Unknown God. He concluded that the wind most closely resembled the life force» — la busca de Ramtha y el símil del viento.
«By ceaselessly contemplating the wind, Ramtha finally "became the wind". One day he discovered that he was able to leave his body and travel like the wind.» — lo que Ramtha obtiene de contemplar el viento.
«Ultimately, he succeeded in entirely "reprogramming" the very cellular structure of his body, transposing it from the vibration rate of matter to the vibration rate of pure light» — la transposición final del cuerpo a luz pura.
«Ramtha's message that we are all God contains several elements. Firstly, it means to him that we are not sinful, guilty, flawed or wretched creatures, but that we are inherently good, beautiful and perfect.» — el primer elemento del mensaje de Ramtha.
«In this context, saying "I am God" is not a prepositional but a performative statement19: it is a means of rejecting and neutralizing depreciatory self-images ingrained in our society together with the idea of a judging and punishing God.» — el estatuto que Hanegraaff le da a la frase: performativa, no proposicional, apoyándose en Habermas según la nota.
«Secondly, it means that we are one with the flow of life and the essence of reality (which, according to Ramtha, is "Thought"» — el segundo elemento.
«Third, it means that we are, literally, gods. We were originally perfect, divine beings. It was we who created the cosmos, in a very literal sense, only to get lost in our own creations afterwards» — el tercero, con los humanos como dioses perdidos en su propia creación.
«Ramtha's views imply that man is intimately one with God, but he still does not completely conflate both categories.» — el límite que le encuentra a Ramtha.
«It must be concluded, therefore, that Ramtha's slogan "You are God" is slightly overstated: at most, Ramtha claims that "You are a God" (among many others) or "You are one with God in essence" or, simply, "You are perfect and sinless» — la enmienda que le hace a la consigna de Ramtha.
«The radical "You are God" ideology, as pronounced by Shirley MacLaine, is the result of the assimilation of Ramtha's message and his "I am God" slogan within the holographic worldview of Chris Griscom.» — de dónde sale la versión radical de MacLaine.
«Only on that basis could "You are God" take on the meaning of "You are the source and center of the (or: your) universe» — y qué llega a significar la frase sobre esa base.
«The most important concepts, in such views, are the Universal Mind (also referred to as God, Mind, Superconsciousness), the Higher Self (also referred to as transpersonal Self or the soul), the collective and personal uncon» — los conceptos que arma la visión transpersonal; la enumeración se parte en el salto de plana.
«The connection between mind and matter is provided for by the concept of subtle bodies on the one hand, and by theories about the brain on the other.» — cómo se enlaza ahí la mente con la materia.
«The normal, daily personality we usually call "me" is not the real Self at all. The real Self possesses a vast consciousness not bounded by space and time.» — la definición del Yo Superior.
«This Higher Self participates in the divine Mind in a way our "skin-encapsulated ego" (to use Alan Watts's famous term) does not, but at the same time it is personal in a way the universal Life Force is not.» — el lugar intermedio del Yo Superior, con el ego encapsulado en la piel de Alan Watts al lado.
«the Higher Self functions as the personal mediating link or bridge between man and God: it is more personal than God yet more universal than man» — la función de puente que le adjudica.
«This Higher Self is what really matters about human beings: it is our real identity» — el estatuto que se le da: la identidad verdadera.
«Spiritual development means getting in touch with, and aligning oneself with one's Higher Self rather than with one's limited personality.» — en qué consiste el desarrollo espiritual en ese marco.
«it is generally agreed that conscious connection with one's Higher Self leads to increased insight, spirituality, love, balance and health.» — lo que se espera de esa conexión.
«One prominent way in which the Higher Self connects with the limited personality is through the intuition» — la vía principal de conexión.
«the relation between the personality and its Higher Self is, according to New Age thinking, quite similar to that between a human person and a spiritual enti» — el paralelo entre esa relación y la canalización.
«In learning to trust one's intuition and act on it, what one actually does is to open oneself to the inner guidance of one's Higher Self.» — qué se hace, según ese esquema, al fiarse de la intuición.
«The systematic and purposive development of intuitive capabilities may result in increasingly intimate and concrete experiences of the Higher Self. At a certain point, the Higher Self may even appear to the personality in the form of a separate being, in a manner hardly distinguishable from channeling.» — a dónde puede llegar el desarrollo de la intuición.
«To believe in the Higher Self implies that we are not who we think we are.» — la consecuencia antropológica de creer en el Yo Superior.
«Our everyday personality is a transient shadow, and may well be described as a dream or illusion created by the real Self» — el estatuto de la personalidad cotidiana.
«Our real essence is a spiritual reality about which most of us know nothing at all: we are living in a state of alienation from our real being.» — y el estado en que quedamos respecto de ella.
«We are accustomed to regard ourselves as free, active agents in the world; but actually, the only real agent is the Higher Self expressing itself through our limited minds» — el único agente real, según ese esquema.
«The inevitable conclusion is that human beings are not as autonomous as they are normally supposed to be. They are "actors on a stage", unconsciously trying (with more or less success) to follow a script written by their own Higher Self.» — la conclusión sobre la autonomía humana, con la imagen del actor en escena.
«Nobody has brought this out more clearly than Shirley MacLaine, an actress herself. MacLaine's whole New Age philosophy circles around the central concept of the Self, which creates life circumstances as a theatre for its personalities» — quién lo dice con más claridad, y por qué.
«During acupuncture treatment administered by Chris Griscom, MacLaine had a vision in which she met her Higher Self face to face» — la sesión en que MacLaine ve a su Yo Superior.
«After this session, MacLaine tried to connect with her Higher Self without the help of acupuncture, and 'It was there every time» — lo que siguió a esa sesión, según su relato.
«Furthermore, it appeared able to exercise paranormal control over outside events, and to possess apparently unlimited knowledge» — las facultades que le atribuye al Yo Superior.
«because the Higher Self is MacLaine's own real being, the implication is that her own abilities proved to go beyond anything she had thought possible before.» — la consecuencia sobre sus propias facultades.
«The concept of the Higher Self evokes many questions. Of particular importance is the problem of what exactly is believed to be evolving through incar» — el problema teórico que abre el concepto: qué es lo que evoluciona.
«When MacLaine describes the Higher Self as a "repository" of incarnational experience, this seems to suggest that, by voluntarily restricting itself to a limited personality in time/space, the Higher Self gathers the experiences needed for its own evolution. The Higher Self, on this premise, is in a process of learning and growth.» — la primera lectura: el Yo Superior aprende.
«On the other hand, the wisdom and knowledge of the Higher Self is very often emphasized to the point where it seems to become a perfect semidivine being. On this premise, the Higher Self does not need to learn anything: it is only the limited personality that is ignorant and in need of healing.» — la segunda: el Yo Superior ya es perfecto y no aprende nada.
«In this case, one wonders what is the point of the whole process.» — la pregunta que la segunda lectura deja abierta.
«The fact that most New Age sources emphasize both spiritual evolution as a universal dynamic and the boundless wisdom of the Higher Self results in a latent paradox which is seldom explicitly adressed in the sources.» — la paradoja latente que consigna sin armonizar.
«It does not seem to be a matter of much concern to most New Agers. What matters to them is the concept that whatever may befall the personality, the spiritual and moral integrity of the Higher Self remains unimpaired.» — lo que a los creyentes sí les importa del asunto.
«The chief example is the Seth material. Seth's terminology has only partly been adopted by later authors35, but his basic views have been extremely influential.» — la fuente que sí ofrece solución teórica.
«Central to Seth's vision is the concept of the "multi-dimensional personality". This parallels what is mostly referred to as the Higher Self by later New Age authors.» — el concepto central de Seth y su equivalencia.
«Seth himself uses a wide variety of terms ("entity", "whole self", "gestalt" or "(over)soul") to refer to this same con» — los términos que Seth usa para lo mismo.
«The essence of this soul is conscious, creative energy seeking to express itself. Each human being is a tiny part of such a greater soul or entity, and is therefore referred to as a "fragment personality» — la personalidad fragmento en el esquema de Seth.
«A fragment personality can be defined as a part of a soul which is focused more or less exclusively on one particular kind of reality. It can only do this by excluding other realities—all of which are in principle accessible to the soul—from conscious awareness.» — la definición de esa personalidad fragmento.
«it is not quite correct to say that part of the soul is incarnated on earth. Rather, part of the soul creates an experience of earth existence for itself, and it is only the focus on this particular reality (or maybe a series of realities: successive incarnations) which defines the individual identity of the fragment.» — la corrección que Seth introduce sobre la encarnación.
«The parallel with dreams is very close. All the time, the only "real" entity is the dreamer lying in his bed. This dreamer may experience all kinds of adventures in his dreams, which seem very real to him and during which the dream personality is unaware of its "real" personality (the sleeper). On one level, the dreamer remains who he is, regardless of what seems to happen to him in his dreams; on another level, he may learn from his dream experiences and be changed by them.» — la analogía del sueño con que se resuelve la paradoja.
«The dream analogy breaks down only when we realize that, according to Seth's teachings, the Higher Self is and remains totally aware during the "incarnations" of its fragment personalities.» — dónde falla la analogía, según Seth.
«This follows logically from Seth's basic assertion that time is an illusion. In the "spacious present" there can be no question of certain time periods during which the soul is awake to reality and others during which it is "dreaming" in its fragment personalities.» — de qué se sigue esa falla: el tiempo como ilusión.
«Neither is it possible that the different fragments follow each other in sequential time order (i.e., in linear reincarnations): from the soul's perspective, all incarnations happen at the same time, or rather, out of time altogether.» — y la consecuencia sobre las reencarnaciones sucesivas.
«The picture becomes even more unusual when we realize that nothing then prevents different fragment personalities coming from the same soul to meet each other in their shared, intersubjective reality. In other words, there need not be a one-to-one relation between a human individual and his/her Higher Self. Many individual persons living at the same time may be part of one and the same soul» — la consecuencia más extraña: varias personas vivas pueden ser fragmentos de una misma alma.
«Seth's teachings about the multi-dimensional personality, in the context of his holographic worldview, amount to a radical metaphysics which reminds one at every page that the medium in question started her career as a science-fiction writer.» — el juicio con que cierra: una metafísica que recuerda a cada página el oficio previo de la médium.
«The movement from the star's center to its periphery is seen as a movement from full universal consciousness to an ever narrower constriction of consciousness: from being fully "awake" and aware of one's real being to "falling asleep" and forgetting one's true origin.» — el movimiento del centro a la periferia en el diagrama de Reed.
«The state of mind which we usually regard as personal consciousness (the points of the star) is, therefore, not really "conscious" at all.» — el estatuto que le queda a la consciencia personal.
«Getting in touch with one's own unconscious is the first step towards a wider vision. The personal unconscious, however, is only a localized region of the collective unconscious which connects all individual human consciousnesses.» — el primer paso hacia la visión amplia.
«This collective unconscious is a realm of the mind where we can get in touch with the universal archetypes. In Jungian fashion, the "gods" of traditional pantheons are often interpreted as archetypes, and reversely the archetypes of the collective unconscious are seen as powerful, numinous realities.» — la lectura junguiana de los dioses como arquetipos, y su reverso.
«traditional religious concepts are reinterpreted in psychological terms; but because psychology itself is embedded in an encompassing religious framework New Age authors can avoid the traditional reductionist conclusion that the gods are unreal because they exist "only in the mind» — por qué esa relectura no termina, ahí, en reduccionismo.
«The concept of "inner worlds" is a key concept of New Age religion. Further discussion will be postponed to section 3C of the present chapter, where we will be able to take advantage of the wider context of "creating our own reality"-theories. In the next chapter we will encounter it again in the discussion of the "other worlds" entered by the soul after death.» — el lugar del concepto de mundos internos y dónde lo trata.
«New Age thinking is definitely post-Freudian in its awareness of the power of suppressed emotions and desires.» — lo que el New Age hereda del freudismo.
«it is not typical for New Age thinking to regard the power and influence of the id on human behaviour as a grave and pressing problem which can be relieved (if not fully solved) only at the price of long and arduous self-confrontation.» — y lo que no hereda.
«In contrast to Freud's essentially tragic perspective on the human condition, New Agers typically take a rather optimistic view.» — el contraste de temple entre Freud y el New Age.
«a strong emotional confrontation with the personal unconscious in therapeutically controlled Altered States of Consciousness allegedly leads to dramatic and lasting improvement» — la primera vía optimista: la confrontación emocional en estados alterados.
«The purported reason is that the direct experience induced by these techniques is far more effective than the indirect verbal interpretations relied upon by classical psychoanalysis: the former approach directly accesses the subconscious, while the latter only talks about it.» — la razón que se aduce para preferirla al psicoanálisis clásico.
«there is the not uncommon belief that the superconscious or Higher Self has the ability to "overrule" the subconscious. Aligning oneself with one's Higher Self will simply result in the disappearance of the negative, as light drives away darkness» — la segunda vía: el Yo Superior anula lo negativo.
«the unconscious can also be "reprogrammed" by conscious rather than superconscious intervention. It is believed that all suffering results from unconsciously-held beliefs; and these beliefs can be changed by suggestion, in particular with the help of so-called "affirmations".» — la tercera: reprogramar el inconsciente con afirmaciones.
«it must be emphasized that the New Age movement follows Jung, rather than Freud, in regarding the unconscious as much more than just a storehouse of repressed emotions.» — el lugar de Jung frente a Freud en la idea New Age del inconsciente.
«Henry Reed points out that our unconscious notices everything which happens to us, down to the smallest details, but brings to conscious awareness only those sense impressions which are useful to us in a given situation. Without this unconscious selection process, normal functioning would be impossible: we would literally be bombarded by a chaos of impres» — lo que el inconsciente hace, según Reed.
«the unconscious has perfect memory; all data stored in it over the years are in principle accessible to us, if only we know how to com» — la memoria perfecta que se le atribuye.
«Because unconscious impressions exist in a prereflective and nonverbal state, however, we have to translate them into words and images. This translation requires the use of the intuitive faculties.» — por qué hace falta la intuición para leer el inconsciente.
«Both intuition and the unconscious are associated with the right brain hemisphere, which functions on holistic principles. The left hemisphere, in contrast, is analytic, intellectual, verbal.» — el reparto entre los dos hemisferios.
«New Age sources do not tire to repeat that most of us rely heavily on the latter only, and neglect the former» — la queja que las fuentes repiten.
«It is characteristic for Starhawk's neopagan immanentism that she does not use the term Higher Self, but prefers to speak of the Deep Self (or God Self)» — el término que Starhawk prefiere, y por qué.
«The emphasis on the unconscious world of symbols and archetypes as the only way to reach the divine (and the corresponding concentration on art, myth and ritual) is particularly characteristic for neopaganism» — lo que es propio del neopaganismo en ese esquema.
«the view of the unconscious as the connection between human and divine consciousness (via the Higher Self) is a general New Age tenet.» — y lo que es común a todo el New Age.
«There is wide agreement that the process of spiritual growth starts with confronting, exploring and cleaning up the unconscious realms of the psyche (both individual and collective), but ends in aligning with God by way of the Higher Self.» — el arco del crecimiento espiritual, del inconsciente a Dios.
«It is true that a "fully realized being" would, presumably, no longer have a "Freudian " unconscious: he would no longer have to fear the contents of his own mind or need to repress part of it. The Freudian unconscious would, therefore, no longer be there; the person in question would have "become conscious", so to speak, of his unconscious, in the sense of his intuitive mind.» — lo que le pasaría al inconsciente freudiano en un ser plenamente realizado.
«He would have achieved a state of harmonious balance between the conscious and unconscious mind, i.e., between reason and intuition. Ideally, such a person would be able to maintain the connection to superconsciousness while living in the world of human conscious» — el equilibrio ideal entre razón e intuición.
«Although New Age sources seldom see the total dissolution of individual consciousness (the separate personality) in the Universal Mind as a desirable goal, they do see individual "ego attachment" as the major stumbling block to enlightenment.» — el estatuto del ego: el obstáculo mayor, sin que se pida disolver la individualidad.
«The ego can be seen either as the result of alienation from the Higher Self, or as its cause. It is the result of a "false split" in consciousness, resulting from the illusion of total autonomy. As a "false self" that is constantly defending its autonomy, the ego is the cause of further illusion» — la doble lectura del ego: efecto y causa de la alienación.
«Ken Wilber has given a paradigmatic account of how a progressive series of ultimately illusory "splits" (or "dualism-repression-projections") occurring in absolute Mind, finally results in the appearance of the alienated ego (referred to by Wilber as "persona» — el relato de Wilber sobre las escisiones sucesivas.
«The "primary dualism", in Wilber's view, takes place on the level of absolute Mind, and creates an apparent distinction between subject and object.» — el dualismo primario.
«A "secondary dualism" introduces the distinction between life and death. A "tertiary dualism" consists of the attempt on man's part to flee from death, by separating psyche from soma» — el secundario y el terciario.
«In a "quaternary dualism", finally, this ego disowns or alienates aspects of» — el cuaternario; la frase se parte en el salto de plana.
«itself, which are then projected into the environment. The result is a distorted and impoverished self-image» — y su resultado, en la plana siguiente.
«The fact that Wilber speaks of "ego" where most New Agers will prefer terms like "personal self"49, and of "Persona" where they may prefer "ego", is of minor importance.» — el reparo terminológico que Hanegraaff descarta como menor.
«The important point is the view of common individual consciousness as an essentially limited and constricted state of being, resulting from the drive to defend the ego's autonomy against the rest of the world, and particularly against imagined threats that result from the projection of the inner "Shadow" into outer realities.» — lo que sí importa de ese esquema.
«This drive to be separate, to preserve its autonomy at all costs, betrays a fundamental lack of awareness of the actual unbro» — lo que esa pulsión revela, según ese esquema.
«The ego is fundamentally dualistic, fragmentary and based on estrangement; spiritual development accordingly means to overcome the split and regain consciousness of the whole.» — la definición del ego y la meta que se le opone.
«More typical is the belief that different units of consciousness may ideally move and act "as one" and in harmony with the universal Mind.» — la forma corriente de esa meta: unidades de consciencia obrando al unísono.
«It is not the ego's autonomy, but its attitude, which is based on fear, that creates problems.» — el diagnóstico preciso: no la autonomía, sino el miedo.
«The discrepancy between the narrow interests of the ego and the individual's deep tendency to transcend that ego creates a tension that may translate into all kinds of problems. All human suffering may ultimately be reduced to this tension.» — la tensión a la que reduce todo sufrimiento humano.
«physical and mental suffering may be regarded both as a direct negative result of egoic actions and as a basically positive force towards "healing"» — la doble lectura del sufrimiento: efecto negativo y fuerza sanadora.
«According to this perspective, illness is not correctly described as the disruption of a healthy organism, but must be seen as a signal that the natural movement towards real "healing"—healing of alienation» — el estatuto que queda teniendo la enfermedad.
«These symptoms should therefore be approached with a positive attitude, as reminders that one is not yet whole rather than as purely negative and unwelcome intrusions.» — cómo hay que tomar los síntomas según ese esquema.
«New Age authors assert that the specific nature of the symptoms can teach us much about what parts of us require attention and healing. According to Stanislav Grof, this is the approach that characterizes all traditional healing methods.» — lo que los síntomas enseñan, y a qué tradición se lo adjudica Grof.
«The ego, according to the above view, is characterized by an attitude of aggressive self-assertion based ultimately on fear. This New Age belief has its background in psychoanalytic theories of repression and projection, adapted to a spiritual worldview.» — el retrato del ego y su procedencia psicoanalítica.
«The ego is commonly associated with "left-brained", narrow-minded rationality, and opposed to the "right-brained" intuitive and holistic faculties of the unconscious» — el otro rasgo del ego: la racionalidad de hemisferio izquierdo.
«While the ego, as described above, is a fully negative concept in New Age thinking, the intellect is good and useful as long as it does not dominate its intuitive counterpart.» — el deslinde entre ego e intelecto.
«New Age religion cannot consistently be characterized as anti-intellectual52, though it might be labeled as "trans-intellectual» — el rótulo que propone en vez de antiintelectual.
«the New Age cannot see the physical body as a "prison" from which the spirit must escape, or as a "substance" that differs radically from the substance of mind.» — lo que el holismo New Age no puede sostener sobre el cuerpo.
«However, both spiritual and material monism are also problematic. The first tends towards a radical otherworldly "illusionism" which, as we saw, is not congenial to the spirit of most New Age thinking (A Course in Miracles being the main exception» — por qué tampoco le sirve el monismo espiritual.
«The second seems to do away with the spiritual as such, which is also contrary to New Age thinking (even if there is reason to suspect that some theories, in fact, amount to this position» — ni el material.
«The favoured New Age solution is, again, a kind of "weak mis-worldly illusionism". From the perspective of Mind, which is the only ultimate reality, the body is found to consist of a spiritual substance; but the "illusion" of matter is a useful illusion (although not necessarily a pleasant one53) on a given level of development, and meant to be taken quite seriously at that level.» — la salida que sí adopta: ilusionismo mundano débil; el OCR imprime *mis-worldly*.
«Although A Course in Miracles may exhort us to "awaken from the dream", the New Age in general suggests rather that we should first experience the dream and absorb what it has to teach us.» — el contraste entre el Curso y el resto del New Age ante el sueño.
«the apparent gap between the physical body and spiritual reality is bridged by the concept of "subtle bodies", which in turn hinges on the concept of "subtle matter» — el concepto que salva la distancia entre cuerpo y espíritu.
«The idea is an old one: it has found most cogent expression in neoplatonic traditions, and similar ideas may perhaps be found elsewhere» — la antigüedad del concepto y dónde se formuló mejor.
«The theories about a range of subtle bodies developed by modern Theosophy and Anthroposophy provide the direct literary source for New Age versions.» — la fuente literaria directa de las versiones New Age.
«In the New Age context, however, the traditional view (shared by Theosophy) of subtle bodies as mediating between spirit and matter receives a further, and highly characteristic elaboration: it now mediates between objective and subjective reality as well.» — la elaboración New Age que él subraya: los cuerpos sutiles median también entre objetivo y subjetivo.
«It seems that this elaboration, admittedly "subtle" in itself, has not yet been sufficiently noticed by commentators on the New Age phenomenon.» — la deuda que declara: esa elaboración no está bien notada por los comentaristas.
«New Age authors, however, draw on these sources in a very eclectic manner. As a result, the details differ from author to author.» — el uso ecléctico que hacen de teosofía y antroposofía.
«The conclusion can only be that there is no perceptible agreement in New Age sources about the precise number, nature, interrelations and respective functions of the subtle bodies.» — el saldo del censo de sistemas de cuerpos sutiles.
«The only thing about which the authors seem to agree is that subtle bodies exist.» — lo único en que coinciden.
«The concept of a subtle body is important to New Age religion because it gives a theoretical foundation, compatible with weak this-worldly holism, to the belief in outof-body travelling (either through the normal world or on the "astral plane"), near-death-experiences, and reincarnation.» — para qué sirve el concepto dentro del sistema.
«Beyond the general belief that some sort of subtle body is required in all these cases, New Age consensus falls apart into a multitude of individual elaborations.» — y hasta dónde llega el consenso.
«In several New Age sources we find the conviction that biological evolution, having produced the human organism in its present form, is now making place for consciousness evolution.» — el relevo entre evolución biológica y evolución de la consciencia.
«Several authors hasten to add that this must not be under» — la salvedad antirreduccionista; la palabra se parte en el salto de plana.
«it is not the brain which "produces" consciousness, but the Mind which has quite literally produced the brain as a tool for expression» — y su formulación en la plana siguiente.
«Robert Ornstein, in particular, has developed the experimental findings of split-brain research into the well-known diagram of the verbal, analytic, sequential, rational left brain versus the nonverbal, holistic, synthetic, intuitive right brain» — el diagrama de los dos hemisferios, que adjudica a Robert Ornstein.
«This criticism has remained as strong as ever, but in more recent New Age sources we find a growing recognition that the popular left/right brain mystique is actually a rather crude gen» — el reconocimiento tardío de que el esquema de los hemisferios es tosco.
«The most popular alternative is Karl Pribram's theory of the holographic brain, which was discussed in chapter six, section 2B. Another theory which enjoys some popularity is Paul D. MacLean's "triune brain", according to which our brain retains archaic parts representing earlier evolutionary stages» — las dos alternativas: el cerebro holográfico de Pribram y el cerebro triuno de Paul D. MacLean.
«We are all familiar with the argument that traditional beliefs in "meta-empirical beings" can be explained as resulting from psychological mechanisms. The gods that earlier generations believed in, as supernatural beings existing apart from humanity, turn out to be mere projections of the human mind. It is humanity that creates gods instead of the opposite.» — el argumento proyeccionista clásico, tal como lo enuncia.
«an extremely important fact about the New Age movement is that it generally accepts the cogency of the argument, but nevertheless rejects the atheistic conclusion.» — el hecho que declara importantísimo: se acepta el argumento proyeccionista y se rechaza su conclusión atea.
«This is accomplished simply by denying that the "human, all too human" God (or gods) rightly debunked by the projection argument have anything to do with real divine realities.» — cómo se logra eso.
«The real God transcends not only the personal/impersonal framework, as we saw; it also transcends the ontological framework which distinguishes an objective meta-physical reality from merely subjective impressions belonging to the psyche.» — lo que trasciende, según ese marco, el Dios verdadero.
«the atheist conclusion betrays a hidden dualistic premise, which takes it for granted that the distinction between objective reality and subjective experience is absolute and rooted in ultimate reality.» — la premisa oculta que le imputa a la conclusión atea.
«It is no longer possible to take commonsense distinctions between reality and "mere imagination" (not to mention fantasy66) for granted. A new framework or paradigm is needed that overcomes this pervasive form of dualism.» — la consecuencia y la necesidad de un nuevo marco.
«Stanislav Grof, in Beyond the Brain, argues that the empirical results of Altered States of Consciousness research are incompatible with the Newtonian-Carte» — la tesis de Grof.
«Grof believes that transpersonal experiences empirically support a radically new, holographic paradigm» — lo que Grof cree que esas experiencias apoyan.
«the reader is left wondering what prevents us from interpreting all these experiences simply as intrapsychic phenomena reminiscent of dreams or hallucina» — la pregunta que Hanegraaff dice que queda sin contestar.
«The first argument does not seem very convincing: normal dreams also include biographical material, but we do not normally regard them as giving empirical access to "real worlds"» — el reparo al primer argumento de Grof.
«The second argument is repeated throughout Grof's books; but he consistenly fails to furnish hard, concrete evidence.» — y al segundo.
«It does not inspire confidence, furthermore, to find him mentioning 'genuine ancestral, phylogenetic, racial, and past incarnation matrices, or ... authentic experiences of consciousness of other people, animals, or other aspects of the phenomenal world' (my emphases)70. How, one wonders, has Grof managed to check the "genuineness" or "authenticity" of such experiences?» — la pregunta que le hace a Grof sobre cómo comprobó la autenticidad.
«It is not the purpose of this analysis to criticize Grof's scientific work, let alone his spiritual beliefs.» — la abstención declarada sobre la obra científica de Grof.
«The consistent treatment of transpersonal experiences, whatever their content, as furnishing empirical information about reality betrays an underlying belief that anything that is subjectively experienced as real must therefore be regarded as real» — la creencia de fondo que le detecta al procedimiento.
«On this basis any distinction between "reality" and "imagination" becomes untenable» — la consecuencia: se cae la distinción entre realidad e imaginación; la frase se parte en el salto de plana.
«sonal experience becomes the sole and exclusive yardstick for reality testing: "whatever I experience is real» — y la piedra de toque que queda, en la plana siguiente.
«Michael Harner makes a fundamental distinction between the Ordinary State of Consciousness (OSC) and what he calls a Shamanic State of Consciousness (SSC). The latter is entirely consistent with Grof's transpersonal experiences.» — el par de estados de consciencia de Michael Harner.
«Harner quotes the definition in Webster's Dictionary, of empiricism as "the practice of emphasizing experience esp. of the senses" and concludes that the shaman is an empiricist.» — el argumento de Harner para llamar empirista al chamán.
«This use of transpersonal experiences (Altered States of Consciousness, trance states) as an empirical foundation for a spiritual worldview is a prominent example of the psychologizing of religion and sacralization of psychology.» — el nombre que le pone a ese uso: psicologización de la religión y sacralización de la psicología.
«Defenders of the transpersonal perspective agree that religious entities are "all in the mind", but then go on to assert that whatever is in the mind is real.» — la fórmula con que resume esa posición.
«This belief is fully compatible with the holographic worldview of Seth, and its many New Age derivations, in which the essential distinction between "objective reality" and subjective realities (experienced in dreams, trance states, past life memories etc.) breaks down completely.» — con qué encaja esa creencia.
«Instead of saying that whatever is experienced is real, it may be said that we only have access to reality through the filter of our experiences.» — la variante más matizada de la misma posición.
«In this case, there is room for a distinc» — lo que esa variante permite distinguir; la palabra se parte en el salto de plana.
«Some authors employ Jung's theory of archetypes: universal psychological categories which are not limited to the precise form in which they appear in our mind.» — el uso junguiano de los arquetipos en ese marco.
«Others feel that the term archetype already implies psychological reductionism.» — y por qué otros lo rechazan.
«we may speak of a form of Kantian idealism: the Ding an Sich appears only as a phenomenon within the categories defined by our mind.» — el nombre que le pone a esa segunda posición.
«Some New Agers will leave it at that, many others will say that we are able in principle to transcend appearances and apprehend the absolute.» — el reparto entre los que se detienen ahí y los que no.
«experience being bounded by one's personal level of spiritual evolution, one may, in the course of one's progress, learn to apprehend higher and higher realities, and ultimately absolute reality.» — la salida evolutiva que se le da a ese problema.
«we should note the tendency to suggest that the "objective" realm investigated by (the New) Physics is in fact synonymous with the "subjective" realm of the mind.» — la tercera posición: identificar el reino objetivo de la física con el subjetivo de la mente.
«This idea is a spin-off from parallellism: if the human mind is part of the Universal Mind experienced by the mystics and now rediscovered by physics, then a distinction between psychology and physics seems untenable.» — de dónde sale esa identificación.
«Talbot's conclusion is that the New Physics offers a foundation for 'a religion based on the psychology of the human consciousness—indeed, on the psychology of the entire universe as a conscious force acting upon itself» — la conclusión que Talbot saca de la nueva física.
«Transpersonal psychologist Jean Houston similarly concludes that the realm of the psyche and the realm of higher physics 'may well be close neighborhoods, if not the same realm» — el paralelo entre psique y física alta, en Jean Houston.
«In the end, according to Houston, all is "resonance", and we can become conscious and creative participants in the dance of frequency. 'In so doing', she concludes, 'we become world-makers» — a dónde llega Houston con ese paralelo.
«the cluster of beliefs associated with the New Age slogan "we create our own reality" goes far beyond metaphysics or cosmology.» — el alcance del lema de crear la propia realidad.
«At first sight, New Age statements to the effect that we have created, are creating or may be able to create our own reality might easily be dismissed as suggestive rhetoric rather than serious convictions» — cómo se pueden desestimar esas afirmaciones a primera vista.
«scrutiny shows that if we would dismiss "creating our own reality" statements for these reasons, we would in fact be overlooking one of the most central concerns of New Age religion, the influence of which is indeed pervasive throughout our source material. There is a consistent belief system behind these state» — y por qué no hay que desestimarlas.
«Firstly, there is the belief that our world and/or our universe has not in fact been created by God but by us: in our original state, when we were still pure spiritual beings, we made the heavens and the earth. We got lost in our own creations, however, and are still struggling to find the way back to our original state.» — el primer sentido de la fórmula: nosotros hicimos el mundo y nos perdimos en él.
«Secondly, we find the very common belief that we have chosen our present life circumstances before being incarnated. Our life is, therefore, our own creation.» — el segundo: elegimos nuestras circunstancias antes de encarnar.
«More important in the present context is the view of "creating our own reality" as the general "natural law" underlying all manifestation.» — el tercer sentido, el que trata aquí: la ley de la manifestación.
«We live our lives in "dreams" of our own making, which reflect our unconscious beliefs. By changing our beliefs, we automatically change our reality.» — la mecánica de esa ley, según Seth.
«The central concern of New Age religion is therefore to "dehypnotize" consciousness, and to awaken to the realization that only we ourselves are responsible, from moment to moment, for creating our reality.» — la tarea que se sigue: deshipnotizar la consciencia.
«Once we are aware of this underlying "law of manifestation", we can start to make active rather than passive use of it and change our reality for the better.» — y el uso activo que permite.
«In the large majority of cases, the belief in "creating our own reality" as the law of manifestation is part of a holographic worldview.» — el marco en que suele ir esa creencia.
«Holography implies that each individual can be regarded as the creative source of the universe.» — lo que la holografía implica en ese uso.
«For all intents and purposes this means, of course, that "you are God".» — la equivalencia con la fórmula de la divinidad propia.
«It is not difficult to see that this belief may naturally lead to a form of super-idealism or solipsism» — a qué lleva naturalmente esa creencia, según él.
«Nevertheless, such a conclusion, if pronounced openly, may shock even a convinced New Age audience.» — el límite social de esa conclusión.
«The fact that this radical solipsism scandalized most of the people around the table92 may throw doubt on whether it is typical for New Age thinking.» — la duda que ese escándalo levanta sobre lo típico del solipsismo.
«we may safely assume that only some of the authors who believe that we create our own reality would fully accept its radical consequences.» — el reparto que propone entre quienes aceptan las consecuencias y quienes no.
«Even so, however, solipsism must be seen as the logical outcome of the combination of "creating our own reality" with the holographic worldview which we found to be so prominent in the New Age.» — y por qué el solipsismo es, aun así, la salida lógica de esa combinación.
«oretical step from this radical solipsism to the view that other people's realities, although they do exist "separately", are completely irrelevant to one's own reality.» — el paso teórico corto que va del solipsismo a la irrelevancia de las realidades ajenas.
«Although the internal logic of the belief inevitably leads to conclusions of the kind expressed by MacLaine or Roman, we should nevertheless not conclude too easily that therefore egocentricity, narcissism or solipsism is of the essence of "creating our own reality".» — el freno que le pone a la lectura egocéntrica de la doctrina.
«Such a conclusion probably confuses the primary motivations for the belief, to be discussed below, with its possible theoretical outcomes.» — la confusión que denuncia entre motivos y consecuencias teóricas.
«The evidence strongly suggests that people come to believe that they create their own reality, not primarily for philosophical reasons, or out of a desire to emotionally seal themselves off from others (although that may certainly be a motive for some), but because they feel that it restores meaning to human existence.» — el motivo que la evidencia le señala: la restitución de sentido.
«The belief that we create our own reality is fundamentally a reaction against the idea that life is random and meaningless, and that human beings are essentially passive victims of the impersonal forces of nature and society.» — contra qué reacciona esa creencia.
«For New Age believers, to say that "we create our own reality" is to affirm that everything in human life is deeply meaningful: everything happens for a reason, and we can learn to understand those reasons.» — lo que la fórmula afirma para el creyente.
«What both Gawain and Hay are saying is that we are totally reponsible for whatever happens to us. Contrary to critics who argue that this will create unbearable feelings of guilt, many New Agers see it as an "empowering» — el sentido común de las dos citas y el nombre que le dan los creyentes; el OCR imprime *reponsible*.
«It is an antidote, first of all, to the paralyzing notion that our lives are steered by forces beyond our control. If we think that we are powerless to change our situation, that not we ourselves but other people and circumstances are responsible, we are in fact "giving our power away" to them and weaken ourselves.» — el primer efecto que se le atribuye: antídoto contra la impotencia.
«The idea that we are powerless is just a belief masquerading, as objective truth. This belief breeds passivity and is counterproductive; we use it as an easy excuse for not having to change ourselves.» — el estatuto que se le da a la creencia contraria; la coma tras *masquerading* es del OCR.
«Taking responsibility" for our life, according to New Age thinking, means a radical break with the idea that we are dependent on others or on outside circumstances for our happiness and success in life.» — qué significa ahí hacerse responsable de la propia vida.
«this attitude of self-responsibility is "empowering" also because it restores meaning to our lives.» — el segundo efecto: la restitución de sentido.
«We may then discover that, underneath the surface of apparently unconnected and meaningless events, there are deep-seated emotional patterns in our own thinking and behaviour that have worked to bring about these events. All circumstances in our life are thus not unrelated chance occurences, but are deeply meaningful lessons about ourselves.» — lo que se descubre bajo la superficie de lo azaroso, según esa doctrina.
«It is easy to see that these beliefs have a core in plain commonsense psychology. It is a truism that pessimism about our own ability to accomplish something may actually prevent us from even trying; and it is a common experience that we are often conveniently blind to our own share in bringing about circumstances that we prefer to blame on others.» — el núcleo de sentido común que Hanegraaff le reconoce a la doctrina.
«That we all "create" our own reality to some extent, and that we can learn from the results of our actions: these are clearly not beliefs but simple facts. What distinguishes the New Age belief is its rad» — dónde está el corte entre el hecho llano y la creencia New Age.
«We create all of our reality, and everything that happens to us has a deeper meaning with respect to ourselves. The only practical limits to our ability to create a perfect reality for ourselves are those imposed by the limits of our self-knowledge and understanding at any given moment.» — la formulación radical y su único límite práctico.
«This does not mean that these limitations to total self-determination are easy to resolve. Negative situations in our lives reflect limiting beliefs or unresolved emotional patterns which may be quite stubborn. The removal of these "blocks" may involve hard work.» — la salvedad sobre la dificultad de quitar los bloqueos.
«For this reason, creating our own reality is indissolubly linked to inner psychological exploration.» — con qué queda ligada la doctrina.
«Reincarnation is a necessary and integral part of this process.» — y el lugar de la reencarnación en ese proceso.
«It is widely believed, however, that these circumstances were in fact consciously chosen by us before incarnation, as appropriate to our specific individual develop» — lo que se dice de las circunstancias dadas al nacer.
«Again, we can blame neither God nor fate. "Taking responsibility" for our life means, in this case, no longer to rebel against any aspect of our lives, but to accept all of it as meaningful and to use it constructively as an offered opportunity for growth.» — la consecuencia: no hay a quién culpar y todo se acepta como ocasión.
«Edgar Cayce referred to this general principle as "changing stumbling blocks into stepping stones» — la fórmula que adjudica a Edgar Cayce.
«Commonly, and consistently given the basic premises» — el mismo argumento aplicado a los desastres naturales y al genocidio; la frase se parte en el salto de plana.
«ly chosen to "have the experience" of being killed in this way, for purposes that may not be apparent to their limited personality but are transparent to their Higher Self» — y su cierre en la plana siguiente.
«It goes without saying that the New Age doctrine of "self-responsibility" has little patience with its logical opposite, self-pity» — lo que esa doctrina no tolera.
«Self-pity is a purely negative emotion without constructive value. It betrays a childish attitude of blaming the universe instead of making the best of one's situation.» — el estatuto de la autocompasión en ese marco.
«Critics argue that the doctrine of "self-responsibility" in fact engenders guilt complexes, but defenders have a different perspective.» — la crítica de los adversarios y la réplica que consigna sin arbitrar.
«Guilt as such is a purely negative emotion: blaming oneself for having created one's reality is as detrimental as blaming anyone else.» — la posición sobre la culpa.
«Self-responsibility is incompatible with the concept of guilt because it implies that everything that happens, happens for good reasons and is therefore ultimately meaningful and right.» — por qué la culpa es incompatible con la autorresponsabilidad.
«The only correct response is to take those negative things as welcome signals that there is something we do not yet see about ourselves» — la respuesta que sí se admite.
«"The Universe", in this context, is regarded as a totally friendly, abundant, perfect, non-judgmental environment which enables all intelligent beings to learn their lessons in their own way and at their own pace.» — la imagen del universo que sostiene todo eso.
«Only ignorance and misunderstanding prevent us from creating a perfect reality, and greater insight can be gained only through learning from our experiences the hard way. This is where the New Age is not quite as "soft" as often portrayed.» — el reverso duro de la doctrina, que Hanegraaff señala.
«Because these patterns have been created over the course of many lives, the corresponding "therapy" is also supposed to require more than one life in most cases.» — por qué la terapia correspondiente pide más de una vida.
«In general terms, the process of changing our present reality involves two steps: de-constructing limiting beliefs, and replacing them by positive and constructive beliefs.» — los dos pasos del cambio de realidad.
«Prominent among these cultural suggestions is the belief that humans are essentially powerless and helpless victims at the mercy of circumstances.» — la primera creencia limitante que enumera.
«Another deep-seated belief, due largely to the western religious heritage, is that human beings are somehow flawed and guilty.» — la segunda, que adjudica a la herencia religiosa occidental.
«Yet another belief, this time reflecting an outdated view of science, is that the world functions on the basis of impersonal, objective laws which the merely subjective mind cannot influence.» — y la tercera, de origen científico.
«The authors emphasized that these and other negative beliefs, which masquerade as "obvious" truths, are pervasive and quite stubborn. Breaking with them is difficult, both practically because their influence is often quite subtle, and psychologically because they destroy the safety of traditional certainties.» — por qué esas creencias son difíciles de romper, según esos autores.
«One of the main attractions of Out on a Limb is the convincing way she describes her gradual conversion to the "far out" New Age concepts as presented to her by David. She describes how she becomes more and more defensive and recalcitrant against the new ideas as it slowly becomes clear to her that she will really have to make a choice whether or not to commit herself to this whole "spirituality business» — el atractivo que le encuentra al libro de MacLaine.
«After a climactic inner struggle that lasts for days, she finally lets go of her scepticism, realizing that it» — el desenlace de esa conversión; la frase se parte en el salto de plana.
«was based on cultural conditioning rather than on her own deeper intuitions. She realizes that she has actually been afraid of the New Age ideas because they threatened her accepted values; she is now challenged to find her own truth even if it means rejecting the world view dominant in her social envi» — y su cierre en la plana siguiente.
«The principal complaint about the beliefs enforced by modern western culture is that they are negative, pessimistic and limiting to personal expansion. They suggest that there are limits and constraints where in reality there are none.» — la queja principal contra las creencias de la cultura moderna.
«The alternative beliefs must therefore be strongly positive, optimistic and expansive.» — el requisito de las creencias alternativas.
«Positive thinking may take different forms. Sanaya Roman's books are examples of a particularly radical variety.» — el reparto de variantes del pensamiento positivo.
«Admittedly, such an approach is considered extreme even by many other New Age authors.» — el estatuto que tiene la variante radical entre los propios autores.
«While Roman is convinced that positive thinking—the state of mind of the Higher Self—simply eliminates all conscious or unconscious negativity just as light drives away darkness, many others emphasize that positive thinking of and by itself is not enough.» — el desacuerdo interno sobre el alcance del pensamiento positivo.
«The belief that it is enough may even be dangerous. Shakti Gawain suggests that extremist views such as Roman's actually betray a deep-seated fear of negativity and are therefore ultimately dualistic» — el reparo de Shakti Gawain a esa posición.
«Apparently, the "negative energies" referred to by Gawain cannot be attributed to cultural conditioning alone, as authors like Roman or Hay often seem to suggest. The unconscious "shadow" is a reality, and it is dangerous to ignore it.» — lo que la posición de Gawain implica sobre la sombra.
«It may be true that the shadow implies ignorance about our real being, reinforced by society, but it is psychologically naive to expect that spiritual insight will simply make it vanish as clouds before the sun.» — el reparo psicológico que Hanegraaff añade.
«Many New Age sources therefore present the "healing" of such patterns and the "growth" of spiritual insight as a dialectical rather than a one-way process.» — la salida dialéctica que muchas fuentes adoptan.
«According to Eva Pierrakos's Pathwork, the trick is to acknowledge that we have negative traits and yet not make ourselves feel guilty for having them» — la fórmula del Pathwork ante lo negativo.
«Feelings of guilt are unnecessary» — el reparto entre culpa y aceptación en esa doctrina.
«Pierrakos's "Introduction" actually criticizes "positive thinking" books for ignoring negativity instead of dealing with it, and recommends Pathwork as a better alternative» — lo que el prólogo del Pathwork le objeta a los libros de pensamiento positivo.
«We may conclude that New Age sources generally value positive thinking as essential, but that opinions about the extent of its power differ from author to author.» — el saldo del desacuerdo, consignado sin armonizar.
«Many of our limiting beliefs are, however, unconscious or semi-conscious. This is why they are so difficult to change, and also why their influence is so strong: after all, the process of creating our own reality is largely an unconscious process.» — por qué las creencias limitantes son difíciles de cambiar.
«New Age sources claim that the unconscious belief structures that determine our reality can be changed by conscious intervention.» — lo que esas fuentes prometen.
«The unconscious mind responds to verbal suggestions called "affirmations", as well as to nonverbal "visualisation" techniques.» — las dos técnicas: afirmaciones y visualización.
«Affirmations must never be formulated as wishes (for instance "I want to be healthy and beautiful") but as statements of fact» — la regla de forma de las afirmaciones.
«The reason given is that the unconscious takes the affirmations literally. If one affirms something to happen in the future, it will remain in the future. If one affirms it to be true already, the unconscious will start creating a reality which reflects that belief.» — la razón que se aduce para esa regla.
«Affirmations can be done silently, spoken aloud, written down, or sung or chanted.» — las formas en que se practican las afirmaciones.
«Their effect is amplified by a state of meditative relaxation. A typical New Age believer in affirmations may reserve some time each day for doing affirmations, for instance standing before the mirror or in the context of meditation exercises.» — el marco práctico de la técnica.
«It is also possible to use tape recordings. In that case, affirmations are often imperceptibly hidden in relaxing background music. These so-called self-help tapes claim even greater effectivity than normal affirmations because they rely on subliminal suggestion that bypasses the conscious mind altogether» — las cintas de autoayuda y la sugestión subliminal.
«In a context such as Roman's refusal to acknowledge "negativity", fighting a problem is seen as counterproductive because it implicitly acknowledges the problem as real.» — por qué, en la variante radical, combatir el problema es contraproducente.
«Starhawk, as we saw, suggests that "Younger Self" is largely non-verbal and responds better to images than to words. The other prominent type of changing reality by self-suggestion makes use of visualisation techniques» — la otra técnica, y la razón que la sostiene.
«The belief in the unlimited powers of the imagination naturally leads to the belief that visualizing desires will make them happen» — el paso de la imaginación ilimitada a la visualización eficaz.
«The basic rationale of visualization is similar to that of affirmation, only this time the desired goal is visualized as lively as possible in the imagination.» — el fundamento de la visualización.
«Of particular importance in many such cases is the visualization of light. In the following example, George Trevelyan uses the form of the Celtic Cross, described as an 'archetypal symbol for the New Age» — el papel de la luz en esas visualizaciones.
«The visualizing of light, and "sending" this light in the imagination to places, things or persons that need healing (including ourselves), is a common practice in New Age religion.» — la práctica de enviar luz, corriente en el New Age.
«Many variations are possible, for instance visualizing oneself inside a bubble of light, as protection against negative energies or for enhancing one's rate of spiritual vibration» — las variantes de esa práctica.
«The most controversial part of the "creating our own reality" logic is the assertion that all illness is self-created. This belief has provoked vehement attacks from health professionals and incurable patients» — la parte más disputada de la doctrina.
«The medical discussion about psychosomatic factors in the emergence of illness and about the medical significance of the placebo effect is, of course, not limited to the New Age movement.» — el deslinde: la discusión sobre lo psicosomático no es exclusiva del New Age.
«because New Age sources tend to be the most uncompromising in asserting that matter follows mind, and also because they often show themselves extremely critical, even hostile, to the "medical establishment", the New Age has been singled out as the primary scapegoat for concerned doctors and patients.» — por qué el New Age concentra la crítica.
«From the perspective of scholarly research, one unfortunate side-effect of these heated controversies is that "New Age" is often assumed to be almost synonymous with controversial therapies.» — el efecto secundario que esa polémica tiene sobre el estudio.
«The present study argues, rather, that it is a far broader religious movement, which happens to include approaches to healing as an important part of its ideology.» — lo que este libro sostiene en cambio.
«Illnesses may be linked either to former incarnations or to unhealthy beliefs and attitudes during the present life. In both cases, the authors tell us, they do not strike at random and without a deeper reason.» — el razonamiento de fondo sobre la enfermedad autocreada.
«They have a background in our own ways of thinking and acting, and should be understood, not as purely negative intrusions, but as meaningful messages that some part of our mind requires healing.» — lo que la enfermedad es, según ese razonamiento.
«Feeling guilty for having created one's own illness is an inappropriate response.» — la respuesta que ese marco declara inapropiada.
«New Age reasoning implies that not the "creating our own reality" belief as such is responsible for the engendering of guilt, but the general belief structure of a society which has cultivated a detrimental ethics based on sin, guilt and punishment.» — a qué le adjudica el New Age la producción de culpa.
«The whole point of "creating our own reality", so the argument goes, gets fatally distorted if we interpret it as implying that our illness is a punishment for our faults.» — la distorsión que, según ese razonamiento, arruina la doctrina.
«the crux of the debate between defenders and opponents seems to lie in a fundamental incompatibility of two worldviews, one of which has no place for the concept of guilt, while the other one does.» — dónde localiza el nudo de la disputa.
«New Agers may legitimately claim that feelings of guilt result only from secondary interpretations, based on cultural presuppositions, and that an alternative interpretation from a worldview that does not accept the concepts of sin, guilt and punishment is at least theoretically possible.» — lo que la parte New Age puede sostener legítimamente.
«Critics, on the other hand, may as legitimately disagree, and argue that guilt is an irreducible reality of life; and, even if they concede that it is a cultural construct, they may still argue that it is psychologically naive to expect people moulded by western culture to be able to free themselves completely from its influence» — y lo que puede sostener la parte contraria, consignado sin arbitrar.
«Briefly: either the engendering of guilt is ascribed to indoctrination by New Age philosophies, or to indoctrination by a western philosophy of sin and punishment. Neither party accepts the presuppositions on which the argument of the other part is based.» — el resumen del desacuerdo y su raíz.
«We must conclude that if the debate about self-healing remains on the present superficial level and fails to address the fundamental issues in terms of underlying worldviews, there is little hope that it will ever yield results other than increasing polarization.» — el pronóstico que hace sobre esa discusión.
«The debate over self-healing has been provoked mainly by extreme exponents like Louise L. Hay133. Hay believes that the most fundamental limiting belief leading to illness is "I am not good enough» — quién provoca la polémica y cuál es, según Hay, la creencia limitante básica.
«By instilling positive beliefs, she suggests, all illnesses can be cured» — la promesa radical de Hay.
«while the radical approach of self-healing has inevitably attracted most of the popular attention, more moderate interpretations are at least as common.» — el correctivo: las lecturas moderadas son igual de frecuentes.
«Fritjof Capra, in his influential chapters about healing in The Turning Point, concedes that any responsibility for illness can only be partial» — el límite que Capra le pone a la responsabilidad por la enfermedad.
«While applauding the cancer therapy developed by Carl Simonton, which is based on the principles of self-responsibility, Capra recognizes the emergence of countertherapeutic guilt feelings as a serious problem» — lo que Capra aplaude en la terapia de Carl Simonton y el problema que le reconoce.
«The spectrum of self-healing in New Age terms therefore includes everything covered by Ferguson's description, but is not limited to the approach exemplified by Hay.» — el reparto del espectro del autosanamiento.
«A logical result is that religion is psychologized by discovering the psyche as the locus of the sacred.» — el resultado lógico: la psique como lugar de lo sagrado.
«We must now take a look at the complementary tendency to reify the realm of the psyche.» — la tendencia complementaria que va a tratar.
«Transpersonal psychology, as we saw, takes as its starting point the claim that consciousness is not limited to the dimensions recognized by traditional psy» — el punto de partida de la psicología transpersonal.
«A central concern of transpersonal psychology lies therefore in developing "maps" of the mind which explain the dynamics of consciousness within a comprehensive framework, encompassing the complete spectrum from unitive consciousness to the limited ego.» — el interés central: los mapas de la mente.
«In order to go beyond a level of pure phenomenological description (which can only support a stance of agnostic relativism with regard to the meaning of the data of consciousness) and develop a theoretical framework with explanatory value, transpersonal psychologists must adopt a clear position regarding the degree of "reality" that is to be accorded to each state of consciousness on the spectrum.» — lo que esos mapas exigen: tomar posición sobre el grado de realidad de cada estado.
«While traditional psychological schools tend to regard "ordinary" personal consciousness as the norm (and must therefore see mystical states as—relatively or totally—illusionary), transpersonal psychologists do the opposite. The irreducibility of unitive consciousness is postulated, and individual consciousness must accordingly be regarded as based on the "illusion of separateness"» — la inversión que hacen los transpersonales frente a la psicología tradicional.
«Stanislav Grof's cartography of consciousness is developed to account for the» — el marco en que Grof interpreta su propia cartografía; la frase se parte en el salto de plana.
«findings of his empirical research, and Grof himself tends to interpret it within the framework of a holographic worldview based on universal intercon» — y su cierre en la plana siguiente.
«Ken Wilber, as we saw, sharply rejects that worldview in favour of the hierarchical ontology of perennial philosophy.» — el marco contrario de Wilber.
«His argument is theoretical rather than empirical: he starts from general metaphysical presuppositions rather than from experimental data, and develops a psychology that convinces first and foremost by its logical consistency and explanatory elegance.» — el estatuto del argumento de Wilber.
«Furthermore, it can be doubted whether Grof's and Wilber's cartographies are really about the same terrain at all.» — la duda que Hanegraaff plantea sobre si los dos mapas son del mismo terreno.
«Grof is basically concerned with systematizing Altered States of Consciousness (ASC's) only; Wilber's theory more ambitiously claims to adress all dimensions of the psyche and its basic dynamics.» — el reparto de alcances entre los dos.
«As we move from Mind (bottom line) to the level of the individual persona (top), a progressive narrowing of consciousness occurs, in which large parts of mind are "split off" and rendered unconscious.» — el estrechamiento progresivo de la consciencia en el diagrama de Wilber.
«This level is characterized by consciousness of oneself as an organism separate from the environment. The environment, in other words, is that aspect of Mind which has become unconscious and therefore "alien".» — el nivel existencial y lo que ahí se vuelve inconsciente.
«Next, within the organism, a split occurs between ego and body. One experiences oneself as a conscious ego which makes use of a bodily "vehicle" without consciousness. The body, in other words, is now alienated from consciousness.» — la segunda escisión: ego y cuerpo.
«Finally, even the ego itself is disrupted. Large parts are disowned and rendered unconscious. The parts which stay conscious are called the persona; the rest is called the shadow.» — la tercera: persona y sombra.
«What the complete diagram intends to demonstrate is that most people have alienated the largest part of their real being and are out of touch with the whole.» — lo que el diagrama quiere mostrar.
«All this does not mean, Wilber assures us, that a real split has occurred in the universe. The whole process of progressive alienation is ultimately illusionary.» — la salvedad de Wilber: la escisión es ilusoria.
«No real division has ever occurred from the perspective of Mind; it is only that certain aspects of Mind experience themselves as separate. Accordingly, the healing of the split(s) is not the healing of a flaw in the universe; it is only the removal of illusions» — y la consecuencia sobre qué es sanar en ese esquema.
«The diagram given in The Spectrum of Consciousness remains somewhat static. In The Atman Project, Wilber develops a dynamic theory of human development which is based on the groundwork laid down in his earlier work, but goes considerably beyond it.» — el paso del esquema estático al dinámico en la obra de Wilber.
«human development can be represented as a circular process consisting of two complementary halves. The development from the womb to self-consciousness is called the "outward arc", and the development beyond the personal self to superconsciousness is called the "inward arc".» — el ciclo de desarrollo humano en Wilber: arco de ida y arco de vuelta.
«The development of the child from a pre-personal consciousness of oneness with the mother is mirrored by the trans-personal consciousness of oneness with the universe.» — el espejo entre lo prepersonal y lo transpersonal.
«This is Wilber's transpersonal answer to Freudian reductionism, which interprets mystical experience as a regressive state.» — contra qué está dirigido ese esquema.
«According to Wilber, such an interpretation ignores the distinction between a consciousness that is not yet personal and one that is beyond the personal.» — el argumento de Wilber contra la lectura regresiva.
«The distinction between pre- and trans- states has been of fundamental importance in Wilber's later work, as it allows a critical perspective on concrete reli» — el rendimiento del par pre/trans en la obra tardía de Wilber.
«Wilber criticizes the New Age movement for confusing pre-states with genuine transcendence, and is clearly irritated by the fact that he himself is often associated with the New Age» — lo que Wilber le reprocha al New Age y su fastidio por que lo asocien con él.
«Grof labels normal, everyday experience of consensus reality as the Hylotropic mode of consciousness and nonordinary psychological states as the Holotropic mode of consciousness» — el par de modos de consciencia de Grof.
«The transpersonal phenomena experienced in the holotropic mode show extreme variation» — la variación de los fenómenos transpersonales.
«Grof refers to Wilber's spectrum model to summarize the hierarchy of these levels. Nevertheless, his own cartography is not ordered hierarchically but according to empirical criteria.» — el uso que Grof hace del espectro de Wilber y en qué se aparta.
«Grof divides transpersonal experiences in three large groups: Experiential Extension within Consensus Reality and Space-Time, Experiential Extension Beyond Consensus Reality and Space-Time, and Transpersonal Experiences of Psychoid Nature.» — los tres grandes grupos de la cartografía de Grof.
«The third group is concerned with the paranormal: synchronistic phenomena, spontaneous psychoid events, and intentional psy» — el contenido del tercer grupo.
«The detailed discussion of each of these categories (42 in all) results in a veritable gallery of the archetypal and psychedelic.» — el saldo de esa cartografía de cuarenta y dos categorías.
«The most important implication of these cartographies of consciousness for New Age religion seem to be that the mind has many levels, and that the realities corresponding to these levels are ontologically on a continuum with everyday, consensus reality (i.e., distinctions between reality and mere fantasy are rejected» — lo que esas cartografías implican para la religión New Age.
«This view fits naturally with speculations about higher, "subtle" levels (with corresponding subtle bodies) of reality as developed in nineteenth-century occultism, particularly modern Theosophy.» — con qué encaja esa vista.
«Although the precise details and the number of levels may vary somewhat from author to author150, all these hierarchies exhibit a common structure.» — la estructura común de todas esas jerarquías.
«Invariably, the level of everyday consensus reality—the material reality of the "earth plane"—is located at the bottom. At the top of the spectrum is a reality of pure unbroken spirit.» — los dos extremos de esa estructura.
«The gap between these two opposite poles is bridged by an intermediate realm which is neither matter nor pure spirit. This intermediate realm is most "dense" at the bottom, growing progressively more "subtle" and spiritual upwards.» — el reino intermedio que los une.
«It would be misleading, however, to put too much emphasis on these differences, because they all seem to agree that the intermediate realm is in fact an unbroken con» — el reparo sobre las diferencias entre autores: todos coinciden en el continuo.
«It is almost superfluous to point out that the whole framework is modeled on the platonic "great chain of being" which we already encountered at the very beginning of our exposition. The distinctive trait of its New Age manifestation is the strong extent to which this traditional metaphysical framework is reinterpreted in psychological terms.» — el modelo del que todo eso deriva y el rasgo que lo distingue.
«The angelic and demonic realms that mediate between matter and spirit are identified as realms of the human unconscious151, and this collective unconscious is in turn identified as an objective transpersonal realm accessed in the holotropic mode of consciousness.» — la doble identificación: reinos angélicos con el inconsciente, e inconsciente colectivo con un reino objetivo.
«This is how the "gods" that seemed to have been banned from heaven reappear—without losing any of their power—from the depths of the human psyche.» — la fórmula con que cierra: los dioses vuelven desde la psique.
«The sources tell us remarkably little about the ultimate realm of pure spirit. Most of the attention goes to the intermediate world» — dónde se concentra la atención de las fuentes.
«There is widespread agreement that we can "travel" through our own inner space in a very literal way. On these travels we may encounter all kinds of situations and entities that may help us in our quest for selfunderstanding, healing and growth.» — el viaje por el espacio interior y lo que promete.
«Inner travels are made in an Altered State of Consciousness. This trance state may be induced in different ways. According to Starhawk, they all seem to function on four related principles: relaxation, sensory restriction, rhythm, and boredom» — los cuatro principios de inducción del trance, según Starhawk.
«Sensory restriction may involve simply closing one's eyes, or concentrating on one single unchanging source of sensory stimulation, such as a candle flame, a crystal ball or black mirror, and so on.» — en qué consiste la restricción sensorial.
«Rhythm can be provided by music (holotropic therapy) or drumming (Harner's Shamanic trance), but also by the quiet recitation of words (guided visualization, "pathworkings» — de dónde viene el ritmo.
«Somewhat surprisingly, Starhawk does not mention breathing techniques, which are evidently a further prominent way of trance induction (for instance in holotropic therapy). Various authors may differ in their emphasis on this or that element, but usually they are all present in some form.» — lo que Hanegraaff echa en falta en esa lista.
«In Grof's holotropic therapy, the inner journeys are not prestructured. The "facilitator" who assists the process simply lets the experience unfold in its own way, trusting the wisdom of the psyche.» — el modo de Grof: sin estructura previa.
«In Harner's Shamanic sessions, a minimum structure is given beforehand.» — el modo de Harner, con estructura mínima.
«which gives access to a tunnel leading to the "Lowerworld". The subject then travels freely wherever (s)he likes, and finally returns through the tunnel back to the normal world.» — el itinerario del viaje chamánico.
«Many guided imagination exercises follow a similar pattern, but may give more specific details. In that case, the subject is guided through inner space by spoken (or taped) instructions.» — el modo guiado, con instrucciones habladas o grabadas.
«Jean Houston, for instance, gives instructions for an inner journey that culminates in meeting a "Master Teacher" who will assist the subject to master a certain skill.» — el ejercicio de Jean Houston y su meta.
«Five minutes of clock time are given for this learning process; but, in the altered time of trance experience, this may equal any necessary time period: hours, days, even weeks.» — la relación entre tiempo de reloj y tiempo de trance en ese ejercicio.
«The inner realms, in other words, have a life and reality of their own. Although we "orchestrate" them, they are more than just fantasy.» — el estatuto de los reinos internos en esas prácticas.
«Both Shamanic journeys and Houston's exercises are similar to the practices known as "pathworking" among neopagans.» — el nombre neopagano de esas prácticas.
«The goal may be anything representing wisdom, insight, understanding etc.: a wise teacher (human or animal), a god or goddess, perhaps a book, or simply a state of consciousness characterized by a deep sense of wholeness.» — qué puede ser la meta de un pathworking.
«The concern with inner journeys is yet another example of the New Age's high regard for the powers of the imagination.» — lo que esos viajes muestran del aprecio New Age por la imaginación.
«In fact, the imagination appears in New Age religion in two different roles, which are not unrelated but should be distinguished analytically.» — los dos papeles que la imaginación juega, deslindados por análisis.
«There it functioned as an essential tool for mobilizing and canalizing the creative powers of the mind: by cultivating inner images we make them become real in the outer world.» — el primer papel: la imaginación que hace real lo imaginado.
«In the present context, the imagination stands for the equally real world(s) we can "create": this time not in the outside world but in our own minds.» — y el segundo: los mundos que se crean adentro.
«The primary example of entering "inner worlds" is, of course, dreaming. The common New Age view that reality is, in fact, a dream is complemented by the equally common view that dreams are reality.» — el par que consigna: la realidad es sueño y los sueños son realidad.
About the work
803 entries — what the apparatus and scholarship say about it«ESOTERICISM IN THE MIRROR OF SECULAR THOUGHT BY WOUTER J. HANEGRAAFF E.J. BRILL LEIDEN» — la portada, que da el subtítulo, el autor y el sello.
«New Age religion and Western culture : esotericism in the mirror of secular thought / by Wouter J. Hanegraaff.» — la ficha de la Library of Congress, en la página de derechos.
«Studies in the history of religions, ISSN 0169-8834; v. 72» — la serie en que el volumen aparece; el troceo no imprime en ningún sitio la denominación Numen Book Series.
«ISBN 90-04-10695-2 Gewebe ISBN 90-04-10696-0 kart.» — los dos ISBN, en la ficha alemana de la Deutsche Bibliothek: encuadernado y en rústica.
«This research was supported by the Foundation for Research in the Field of Philosophy and Theology in the Netherlands, which is subsidized by the Netherlands Organization for the Advancement of Research (NWO).» — el financiamiento declarado en la página de derechos; el volumen no se declara en ninguna parte tesis doctoral.
«Denn die einen sind im Dunkel Und die andern sind im Licht Und man siehet die im Lichte Die im Dunkeln sieht man nicht Bertold Brecht, Dreigroschenoper» — el epígrafe del volumen, en alemán y sin traducir, con la atribución tal como la imprime la plana.
«my attention was drawn by a book on "gnosticism", written by Hans Jonas, and I asked my father (a theologian) what this word meant. I do not remember his explanation, but I do recall a vague feeling of fascination.» — el prefacio narra el origen del interés del autor en una escena de infancia ante un libro de Hans Jonas.
«I stumbled across a book, the title of which claimed that "the third component" (besides "faith" and "reason") of the European cultural tradition consisted in something which the editor referred to as "gnosis".» — y el hallazgo que da la pregunta rectora: la gnosis como tercer componente de la tradición cultural europea, junto a la fe y la razón.
«I had been frustrated for some years by the fact that the Christian faith of my upbringing and the rationalism dominant in western culture and society were unable to account for my conviction that music, art, and literature—my principal interests at the time—dealt in some sort of "truth" rather than merely in "beauty".» — la frustración de la que sale la pregunta, en la voz autobiográfica del prefacio.
«this particular manifestation of the "third component" is conspicuously lacking in artistic sensitivity. This conclusion is irrelevant to the argument of my book, which restricts itself to empirical and historical questions» — el juicio privado que el prefacio declara y aparta: la espiritualidad New Age le parece falta de sensibilidad artística, y el autor advierte que eso no entra en el argumento del libro.
«Many people have helped me during the years in which this book was written, and their support has taken various forms.» — el arranque de los agradecimientos, que dan una lista de nombres en orden alfabético.
«In addition, I want to mention all my colleagues at the Faculty of Theology, Utrecht University, and especially those with whom I had the pleasure to share room 1014b while working on this book. And finally I want to mention three more people: my parents, and Hester Munniksma, for reasons best known to them. Cliche or not, the truth is that without them this book could not have been written.» — el cierre de los agradecimientos, que sitúa la escritura en la Facultad de Teología de la Universidad de Utrecht.
«The trouble with most writings on the new ... religious groups is that their authors seem to have forgotten, or never learned, history» — la reprimenda es de Zwi Werblowsky, citada en nota.
«among the first to offer a sustained description and analysis of the religious thought of these communities without reflecting the normative bias of an apologist, an opponent, or an apostate» — el elogio a Bednarowski es de Catherine L. Albanese, en el prólogo que Hanegraaff cita en nota.
«This does not imply that a religion can only be studied in its externals, and not 'in itself ... But it does imply that a religion 'in itself can be studied only indirectly: i.e., on the basis of statements of belief, ritual actions and other religiously inspired behaviour of the believers. The meta-empirical part of a religion is as such completely outside the grasp and scope of an empirical scientist of religions. He can make no statement, affirmative or negative, about its ontological qualities: whether or not it is real and active. Nor can he pronounce on the truth-claims of a religion. He must not, therefore, introduce any prejudiced argument, or personal belief, or probability reasoning that 'proves', or tends to 'prove', any opinion which he may hold privately about religion or about a particular religion. But he must also show that the meta-empirical beings of a religion are very real to its adherents» — la formulación del agnosticismo metodológico es de Platvoet, citada en bloque; los puntos suspensivos y la comilla simple sin cerrar están en la fuente.
«Its methods of collecting data and interpreting them have a hermeneutical setting: they are operated in a two-way framework of interpretation intimately linked to the person of the investigator and necessarily involving his or her subjectivities in their operation.» — también de Platvoet: el marco hermenéutico de las humanidades, con la subjetividad del investigador dentro.
«in the absence of definitions there can be no inquiry—for it is the definition ... which designates the phenomenon to be investigated» — la tercera actitud, la que arranca por la definición, se cita de Spiro.
«The methodological error in all three approaches is that they see definition as an analytical process, whereas in fact it is usually a dialectical one.» — la crítica a los tres métodos estándar es de J.A.M. Snoek, citado en bloque; Hanegraaff anota que Snoek investiga términos etic y él creencias emic.
«Most progress in insight is often reached precisely by studying border-line cases, explicitly allowing for adjustment of the originally assumed» — el cierre del mismo bloque de Snoek, ya en la plana siguiente: el avance viene de los casos límite.
«This school subscribes to what it perceives as the "transcendent unity of religions", or to a universal core of truth to be found in all religions, and uses this as the basis for research.» — la caracterización de la escuela perennialista en estudios de la religión, en nota.
«I would rather take the risk of bringing something into the discussion that afterwards turns out to have to be excluded, than that I run the risk of missing an aspect or element. I would rather be a little too liberal, than that I am opinionated and want to know from the start what 1 can only take in in its full breadth and depth in the end.» — la preferencia por la demarcación amplia es de Van Baaren, citada en nota por Snoek y traducida ahí; el *1* por *I* es del OCR.
«Spangler claims that the New Age as represented by MacLaine and others is a degeneration of the original movement» — la disputa interna la resume Hanegraaff en nota: David Spangler tiene por degeneración el New Age de Shirley MacLaine.
«especially an American-Canadian-British-Dutch-West German-Australian-New Zealand phenomenon» — el inventario geográfico es de Michael York, citado en nota.
«Given that cultic groups have a tendency to be ephemeral and highly unstable, it is a fact that new ones are being born just as fast as the old ones die. There is a continual process of cult formation and collapse which parallels the high turnover of membership at the individual level. Clearly, therefore, cults must exist within a milieu which, if not conducive to the maintainance of individual cults, is clearly highly conducive to the spawning of cults in general. Such a generally supportive cultic milieu is continually giving birth to new cults, absorbing the debris of the dead ones and creating new generations of cult-prone individuals to maintain the high levels of membership turnover. Thus, whereas cults are by definition a largely transitory phenomenon, the cultic milieu is, by contrast, a constant feature of society. It could therefore prove more viable and illuminating to take the cultic milieu and not the individual cult as the focus of sociological concern» — la descripción del milieu cúltico es de Colin Campbell, citada en bloque y en extenso; la grafía *maintainance* es de la fuente.
«At the basis of the unifying tendencies is the fact that all these worlds share a common position as heterodox or deviant items in relation to the dominant cultural orthodoxies. This fact gives rise to a common consciousness of deviance and the need to justify their own views in the light of the expressed ridicule or hostility of the larger society. The spokesmen for the various cultic movements thus have a common cause in attacking orthodoxy and in defending individual liberty of belief and practice. Arising from this there is a prevailing orientation of mutual sympathy and support, such that the various cultic movements rarely engage in criticism of each other.» — el mismo Campbell sobre lo que unifica el milieu: la conciencia común de desviación y la causa común contra la ortodoxia.
«the fragmentary tendencies present in the milieu because of the enormous diversity of cultural items are more than counteracted by the continuing pressure to syncretization.» — el cierre del bloque de Campbell, ya en la plana siguiente: la presión sincretizante vence a la fragmentación.
«More than anything else, the cultic world is kept alive by the magazines, periodicals, books, pamphlets, lectures, demonstrations and informal meetings through which its beliefs and practices are discussed and disseminated.» — Campbell sobre las estructuras de comunicación que sostienen el milieu.
«persons who have adopted a problem-solving perspective while defining conventional religious institutions and beliefs as inadequate» — la definición de seekership que Campbell toma, según nota, de Lofland & Stark.
«possibly an attempt to unify to some extent the great diversity and amorphousness which is that milieu» — Michael York, a quien Hanegraaff acredita como de los primeros en ligar el New Age con el milieu cúltico.
«she explicitly says that it is not in fact a "movement" at all but a collection of phenomena grouped together on the basis of Wittgenstein's celebrated concept of "family resem» — Eileen Barker, en nota: lista el New Age entre los movimientos religiosos nuevos y a la vez niega que sea un movimiento.
«Wittgenstein's concept lays at the basis of the distinction between polythetic classes (i.e., classes based on family resemblance) and monothetic classes (i.e., classes based on a minimal number of required characteristics) in general classification theory.» — la distinción entre clases politéticas y monotéticas se acredita a Snoek, en la misma nota.
«it would appear as if the organizational form most typical of the cultic milieu is not the cult but the 'society of seekers'. Indeed the cult, in the form of a group offering a particularized and detailed revealed truth, represents something of an aberration from the basic principle of tolerance and eclecticism which is prevalent in the milieu in general» — Campbell otra vez: la forma típica del milieu no es el culto sino la sociedad de buscadores; los puntos suspensivos están en la fuente.
«which have adherents rather than seekers and promulgate the truth as it has already been revealed» — Campbell sobre los cultos revelatorios.
«one can no longer simply ask respondents in a straightforward manner whether they consider themselves part of the New Age» — Lewis, citado en nota, sobre la retirada de la etiqueta a principios de los noventa.
«Marilyn Ferguson's Aquarian Conspiracy can be considered the most typical expression of this development» — la nota adjudica a The Aquarian Conspiracy de Marilyn Ferguson la expresión más típica del momento en que el milieu se reconoce movimiento.
«has called attention to the important distinction between what he calls association by contiguity and association by similarity. A cluster of phenomena which are associated by contiguity do not need to be similar at all. They are associated not on the basis of shared characteristics, but on the basis of the structural or functional relationships between them, which bring them together in a single Gestalt» — el distingo entre asociación por contigüidad y por semejanza se acredita en el cuerpo a Snoek.
«Joan: I hear voices telling me what to do. They come from God. Robert: They come from your imagination. Joan: Of course. That is how the messages of God come to us. G.B. Shaw, Saint Joan» — el epígrafe del capítulo sobre la canalización, tomado de la Santa Juana de G.B. Shaw.
«oral or written communications from a deity to the world, in which the former uses a human being as medium.» — la definición de inspiración es de Th.P. van Baaren, en su disertación de 1951; los puntos suspensivos están en la fuente.
«The concept of inspiration ... indicates a form of revelation, which is ultimately based on the conception of a substantial conveyance of the divine spirit .... As immediate divine action, inspiration results in knowledge and communication of supernatural insights.» — la confirma G. Lanczkowski, citado en traducción propia de Hanegraaff según la nota.
«Channeling is the communication of information to or through a physically embodied human being from a source that is said to exist on some other level or dimension of reality than the physical as we know it, and that is not from the normal mind (or self) of the channel» — la definición abstracta de channeling es de Jon Klimo.
«a process in which a person transmits information or artistic expression that he or she receives mentally or physically and which appears to come from a personality source outside the conscious mind. The message is directed toward an audience and is purposeful» — la de Arthur Hastings, que añade el destinatario y el propósito.
«behavior, usually speaking or writing, for which the subject denies voluntary control» — la definición de automatismo se acredita en nota a Anderson.
«A metaphysically neutral alternative would be "meta-empirical beings", as proposed by Platvoet» — el término neutro que Hanegraaff prefiere para las entidades, tomado de Platvoet, en la nota que señala los presupuestos teológicos de Van Baaren y Lanczkowski.
«Between one normal minute and the next, a fantastic avalanche of radical, new ideas burst into my head with tremendous force, as if my skull were some sort of receiving station, turned up to unbearable volume. Not only ideas came through this channel, but sensations, intensified and pulsating ... It was as if the physical world were really tissue-paper thin, hiding infinite dimensions of reality, and I was suddenly flung through the tissue paper with a huge ripping sound. My body sat at the table, my hands furiously scribbling down the words and ideas that flashed through my head. Yet I seemed to be somewhere else, at the same time, traveling through things. I went plummeting through a leaf, to find a whole universe open up; and then out again, drawn into new perspectives. I felt as if knowledge was being implanted in the very cells of my body so that I couldn't forget it—a gut knowing, a biological spirituality. It was feeling and knowing, rather than intellectual knowledge ... When I came to, I found myself scrawling what was obviously meant as the title of that odd batch of notes: The Physical Universe as Idea Construction. Later the Seth Material would develop those ideas, but I didn't know that at the time.» — el relato de la primera revelación es de Jane Roberts, citado en bloque de su Seth Material; los puntos suspensivos están en la fuente.
«In jest, I grabbed one of the rejects off the floor, held it over my head, and proclaimed, "Attention, attention please, you are now about to witness a miracle. We are about to place our new brain machine upon the willing victim, upon whom nature did not smile with great intelligence. Carefully we place the pyramid in the aligned position, encompassing the entire head and face. In moments, gentlemen, you will witness a truly magnificent transformation." I placed it on my head, and through peals of laughter from myself and [my husband], I mumbled, "I sure hope it works". After a few moments, I lifted the end of the pyramid just to eye level and, laughing so hard that tears were streaming» — el relato de la aparición de Ramtha es de J Z Knight, citado en bloque; la escena empieza en broma con una pirámide de papel.
«I blinked, and to my utter shock and amazement, there stood a giant man at the other end of my kitchen... just standing there, aglow. This...thing...was made all of light, like golden glitter dropped through a ray of sunlight. His shoulders came to the top of the door, and it was as if the ceiling had disappeared to make room for his head. It was beautiful. ... A smile so divine parted his lips to reveal glistening, immaculate teeth. "I am Ramtha, the Enlightened One. I have come to help you over the ditch» — el cierre del mismo bloque de Knight, en la plana siguiente; los puntos suspensivos son de la fuente.
«I know the Course is true, Bill", she said—and then after a pause, "but I don't believe it» — la frase que Hanegraaff recoge de Schucman por vía de Skutch, con la comilla de cierre tal como la imprime la plana.
«open channeling in Klimo's terms refers to 'tapping information from other than individual identifiable sources.» — la definición de open channeling es de Jon Klimo.
«traditional concepts of intuition, insight, inspiration, and imagination» — lo que Klimo quiere acomodar dentro de la canalización, en su propia formulación.
«The importance of open channeling is that, by definition, it allows anyone to participate in the experience of channeling» — y su motivo, citado de Klimo.
«it is not clear that the process of spontaneous creativity or intuitive thinking is the same process as one in which there appears to be an outside personality or entity» — la objeción a la sobreinclusión de Klimo es de Hastings, citado en nota.
«Jeffrey Mishlove ... points out that a great deal rests on the phrase "is said to" in this definition. Clearly, it is the channels, their alleged sources, and the various followers of the phenomenon who comprise the rapidly growing worldwide channeling subculture, who say that the sources being channeled come from another level of reality.» — Klimo, citado en nota, acredita a Jeffrey Mishlove el peso de la fórmula *is said to*.
«New Age mediums may experience it not as "possession" by an alien entity, but rather as "blending" with another con» — el matiz contra la imagen de la posesión se acredita en nota a Dureen Hughes.
«by meditating for long hours, changing her diet, and making the commitment to use her gift only for helping people ... she eventually succeeded in becoming a pure channel so that a spirit entity of high wisdom like the Guide was able to manifest through her and offer us the gift of his teachings» — el relato del desarrollo mediúmnico de Pierrakos se cita del propio material del Pathwork; los puntos suspensivos están en la fuente.
«her writing is excellent and more poetic and imagistic than Seth's. If he drew on her skills, he fared well» — el juicio sobre la prosa de Roberts es de Hastings, citado con aprobación.
«Si c'est a l'illusion que je dois la sante dont je crois jouir, je supplie humblement les savants, qui voyent si clair, de ne le pas detruire; qu'ils illuminent 1'univers, qu'ils me laissent mon erreur, et qu'ils permettent a ma simplicite, a ma faiblesse et a mon ignorance de faire usage d'un agent invisible et qui n 'existe pas, mais qui me guerit» — el epígrafe del capítulo, en francés y sin traducir: la respuesta al informe de 1784 de la comisión francesa sobre el mesmerismo, que Hanegraaff cita por Podmore; el OCR pierde los acentos y da *1'univers* con cifra uno.
«DISEASE refers to abnormalities in the structure and/or function of organs and organ systems; pathological states whether or not they are culturally recognized; the arena of the biomedical model. ILLNESS refers to a person's perceptions and experiences of certain socially disvalued states including, but not limited to, disease.» — el par disease/illness se cita en bloque, en el resumen que Young hace de Kleinman.
«It has been said that contemporary medicine has made great progress in the science of curing but, in so doing, it has lost the art of healing» — la fórmula sobre la ciencia de curar y el arte de sanar se cita de Foster & Anderson.
«illness is not a simple biophysical fact but— through symbolic interpretation—is shaped into a human experience.» — la formulación sobre la interpretación simbólica de la enfermedad es de McGuire.
«the notion that health, illness, and dying have no real meaning beyond their biophysical reality determinable by empirical, rational means. Institutions of the private sphere are allowed to provide meaning, as voluntary and purely subjective interpretations, only so long as that interpretive scheme does not interfere with the medical dominance and its biophysical treatment of the disease» — McGuire otra vez, sobre la secularización de la salud, citada en bloque.
«Man feels weak, often powerless, mortal, foolish, sinful, guilty. He longs to be whole, happy, spiritually strong and pure. Religion meets this desire. Every religion is a religion of salvation.» — la definición de la religión como respuesta a la debilidad humana es del estudioso neerlandés C.J. Bleeker, en traducción del propio Hanegraaff según la nota.
«Religious distress is at the same time the expression of real distress and a protest against real distress. Religion is the sigh of the oppressed creature, the heart of a heartless world, just as it is the spirit of a spiritless situation. It is the opium of the people.» — el ejemplo de conclusión reduccionista que Hanegraaff pone en nota es de Marx.
«illness is explained in impersonal, systemic terms. Naturalistic systems conform above all to an equilibrium model; health prevails when the insensate elements in the body, the heat, the cold, the humors or dosha, the yin and yang, are in balance appropriate to the age and condition of the individual in his natural and social environment. When this equilibrium is disturbed, illness results» — la definición de los sistemas naturalistas se cita en bloque de Foster & Anderson.
«Good health is classed with any kind of good luck: success, money, a good job, a peaceful home. Illness, on the other hand, may be looked upon as just another undesirable event, along with bad luck, poverty, unemployment, domestic turmoil and so on. The attempted manipulation of events [by individuals] therefore covers a broad range of practices that are carried out to attract good, including good health, and to repel bad, including bad health.» — el pasaje sobre la buena salud entre las buenas suertes es de Loudell F. Snow, citado por Foster & Anderson; los corchetes están en la fuente.
«the great problem ... is the absence of feelings among many, either young or old. The detachment, the coldness, the absence of human feelings are, to our distress, very relevant to many people in our society today» — la observación sobre la ausencia de sentimientos es de Hendrik Ruitenbeek; los puntos suspensivos están en la fuente.
«It is the concern of psychiatry to adjust people to the social environment. Esalen, rather, is concerned with those who are too well-adjusted, too tight and controlled. It attempts to release them for growth and greater integration» — la defensa de Esalen se cita de Ruitenbeek: la terapia no ajusta, suelta.
«Transpersonal (or "fourth force") psychology is the title of an emerging force in the psychology field by a group of psychologists and professional men and women from other fields who are interested in those ultimate human capacities and potentialities that have no systematic place in positivistic or behaviorist theory ("first force"), classical psychoanalytic theory ("second force"), or humanistic psychology ("third force"). The emerging transpersonal psychology ("fourth force") is concerned specifically with the empirical, scientific study of, and responsible implementation of, the findings relevant to becoming, individual and species-wide meta-needs, ultimate values, unitive consciousness, peak experiences, B-values, ecstasy, mystical experiences, awe, being, self-actualization, essence, bliss, wonder, ultimate meaning, transcendence of the self, spirit, oneness, cosmic awareness, individual and species-wide synergy, maximal sensory awareness, responsiveness and expression, maximum interpersonal encounter, sacralization of everyday life, transcendental phenomena, cosmic self-humor and playfulness, and related concepts, experiences, and activities. As a definition, this formulation is to be understood as subject to optimal individual or group interpretations, either wholly or in part with regard to the acceptance of its content as essentially naturalistic, theistic, supernaturalistic, or any other designated classification.» — la definición de la psicología transpersonal es de Anthony Sutich, de 1969, citada en bloque y en extenso.
«one of the earliest descriptions of what would later become the New Age» — la lectura de esa definición como descripción temprana del New Age se cita de Drury.
«How's that for a nice ride on "Astro-Bike" or perhaps better still, "Inner» — el propio Sutich relativizando su lista; la comilla de cierre queda como la imprime la plana.
«a person who is able to perceive [the] world of souls, spirits and gods, and who, in a state of ecstatic trance, is able to travel among them, gaining special knowledge of that supernatural realm» — la definición del chamán es de Nevill Drury; los corchetes están en la fuente.
«one thing never ceases to amaze me—that within an hour or so of drumming, ordinary city folk are able to tap extraordinary mythic realities that they have never dreamed of» — el testimonio sobre la eficacia del tambor es del propio Drury; los puntos suspensivos están en la fuente.
«a change in emphasis from the self-transcendence of going beyond the routines of everyday life to the self-transcendence of merging with infinite cosmic energy or ground of all being» — el cambio de énfasis en el Movimiento del Potencial Humano lo formula Donald Stone, citado en nota.
«the narcissistic interpretation is 'a misunderstanding based on the separation of ideas about the self from other aspects of the holistic outlook.» — la objeción a la lectura narcisista del movimiento es de Beckford, en nota.
«every human being is a unique, wholistic interdependent relationship of body, mind, emotions and spirit» — la convicción central de la Holistic Health se cita por Fuller; la grafía *wholistic* es de la fuente.
«a process in which a person becomes whole physically, emotionally, mentally and at deeper levels, resulting ideally in an integration with the underlying inward power of the universe» — la definición de healing en ese marco se cita de Weber.
«It is true that in these tracts there is much talk about healing, but what healing is can usually no longer be said. As content and goal of healing, of enlightenment or however this condition is called, appears then the void or the nothing. And because the authors themselves cannot imagine anything by it, we promptly find references to Buddhist conceptions as evocation of a hardly doubtable authority» — el pasaje de Zinser que Hanegraaff transcribe en nota y le objeta por arrogante y engañoso.
«DaB ich erkenne, was die Welt im Innersten zusammenhalt, Schau alle Wirkenskraft und Samen und tu nicht mehr in Worten kramen J.W. von Goethe, Faust I» — el epígrafe del capítulo sobre la ciencia New Age, en alemán y sin traducir, del Fausto de Goethe; el OCR da *DaB* por Daß.
«In the West, "natural philosophy" and "philosophy of nature" have developed side by side and at times have been confused because of an ever-present ambiguity. They differ in principle, however: the first has been defined by Galileo, Comte, and Darwin as the pursuit of a total but essentially objective knowledge of phenomena, whereas the second has oriented such thinkers as Leibniz, Hegel, and Bergson toward an intuitive approach that nevertheless strives to be rigorous regarding the reality that underlies data derived from observation.» — la distinción entre natural philosophy y philosophy of nature se cita en bloque de Antoine Faivre.
«The likely reason, as Faivre wrily observes, is that 'our own traditions, even in these areas, are generally unknown» — Faivre otra vez, sobre el desconocimiento de las propias tradiciones occidentales.
«in earlier times, science was called natural philosophy and this corresponded perfectly with the way I saw the whole field» — la excepción que Hanegraaff señala en nota es David Bohm, que sí llama a lo suyo filosofía natural.
«most physicists use a standard work by Jammer, Philosophy of Quantum Mechanics as their main source of information about Bohm. Jammer, however, allegedly failed to understand Bohm in some crucial ways, and presented him as a deter» — la explicación del malentendido sobre Bohm se acredita en nota a Temple, que señala a Jammer.
«a serious candidate for a scientific metaparadigm of the future» — el elogio a la teoría de Young es de Stanislav Grof.
«Surprisingly many neopagans, including well-known figures as Caithlin Matthews or Maxine Sanders, consider themselves both pagan and Christian.» — la nota consigna neopaganos que se dicen a la vez paganos y cristianos, y nombra a Caithlin Matthews con esa grafía, distinta de la *Caitlin* del índice.
«The Neopagan movement ... parallels the New Age movement in some ways, differs sharply from it in others, and overlaps it in some minor ways» — la separación entre movimiento neopagano y New Age es de Aidan A. Kelly; los puntos suspensivos están en la fuente.
«In whatever form magicians practice magic, they situate it within what is proclaimed the "New Age» — la observación contraria es de Tanya Luhrmann, de su estudio sobre grupos mágicos en Londres; la comilla de cierre queda como la imprime la plana.
«a broad cultural ideology, a development of the countercultural sixties, which privileges holistic medicine, 'intuitive sciences' like astrology and tarot, ecological and anti-nuclear political issues, and alternative therapies, medicines and philosophers. The 'New Age' has become a widely accepted catch-phrase for this matrix of concerns» — la caracterización del New Age que Hanegraaff cita de Luhrmann en nota y declara coincidente con la suya; los puntos suspensivos están en la fuente.
«Practically no one escapes moments of reduced concentration when they suddenly fall into using unsophisticated common sense concepts, though they sometimes betray their awareness of the lapse by putting the term magic between inverted commas or adding "so» — la observación sobre la imposibilidad práctica de abandonar el término magia es de H.S. Versnel.
«boy, youth, man, old man, which neither physiologists nor psychologists will wholly discard but which they will also not attempt to include among the elementary units and basic concepts upon which they rear their sciences» — la comparación con los términos de edad es de Cl. Kluckhohn, citada por Wax & Wax.
«these conceptualizations have been subjected to severe criticism: the critics have been eminent; their data have been excellent; and their critique has never been refuted. ... [it has become] clear that the basis of the distinctions between magic and religion (or magic and science) is not the attitudes and conduct of the primitive peoples in whose lives magic plays such a major role. Rather, these distinctions stem from the rationalistic orientation of Western civilization (and its highly rational scholars» — la crítica a las distinciones clásicas se cita en nota de Wax & Wax; los puntos suspensivos y los corchetes están en la fuente.
«some groups use Norse paganism as a front for right-wing or outright Nazi activities» — el dato sobre el paganismo nórdico se acredita en nota a Adler, con la advertencia de Hanegraaff contra las generalizaciones.
«prototypical' definition of magic, based on a "common sense" collection of features, which may or may not, according to convention and experience, largely correspond to the items listed in the first part of this introduction: instrumental, manipulative, mechanical, non-personal, coercive, with short-term, concrete and often individual goals etc., and employ this as a provisional ideal-typical standard, coined by our cultural universe, and just see what happens.» — la definición prototípica de magia se cita en bloque de Versnel; el bloque arranca en la plana anterior.
«realized that magic—in the most significant sense of the term— was but this world view presented with the emphasis upon rite. The previous scholarly attempts to interpret magic had failed because in their concentration upon ritual, incantation, or wish-fulfillment, they had not truly understood how the persons in question conceived the world and the place within it of wish, spell, emotion, or ritual» — la formulación de Wax & Wax en nota, sobre la magia como cosmovisión con el énfasis en el rito.
«all those ideas relating to a reality which cannot be determined empirically and all those acts which imply the presence of such ideas» — la definición de religión es de Van Baal.
«all those acts and spells directed towards furthering a certain aim by employing another reality than the empirically determinable one, in which process this other reality is not independently active but is an instrument manipulated by the active person» — y la de magia, del mismo Van Baal.
«that it evokes the weird atmosphere of mystery, in which things have power, in which things are more than they are and hold out to man danger and promise at the same time.» — el efecto del conjuro, según Van Baal.
«a means of expressing his experience of and against an uncertain, power-charged world, which makes its mystery felt in that uncertainty» — el papel del símbolo para el hombre mágico, según Van Baal.
«all resistance we meet with in life tends to be experienced as intentional by nature each time the event acquires significance in relation to our own ego» — la observación que Van Baal toma de Bergson.
«In our own culture the atmosphere of mystery has become a rarity ... the mysterious is a category too tenuous for systematic research and scientific knowledge. It flourishes only where systemat» — Van Baal sobre la rareza del misterio en la cultura moderna; los puntos suspensivos están en la fuente.
«It permits people to live not in a cold world of cause and effect but in a world which, for all its faults, is one of which one may expect anything. ... It is a world full of intimacy and, for all its terrors, it is nevertheless familiar and dependable too. The mystery of such a world is not only threatening, but also full of promise. Anyone who knows that mystery and is a party to the weird words that express and influence it holds the key to all kinds of possibilities.» — el pasaje de Van Baal citado en bloque sobre lo que la magia permite; los puntos suspensivos están en la fuente.
«If the distinctions between religion and sacramental magic, between prayer and spell, between sovereign deity and manipulable divine being, were the product of a specific historical epoch in European history rnd its particular preoccupations stemming from Judaeo-Christian concepts and concerns, can these same categories (embedded in and stemming from an historical context) fruitfully serve as universal, analytical categories and illuminate the texture of other cul» — la pregunta de Tambiah sobre Keith Thomas, en nota; el OCR imprime *rnd* por and.
«Murray's central thesis that the witches persecuted by the inquisition were members of a secret pagan fertility religion is now generally discredited by scholars. This has led to the so-called "Murrayite controversy" among neopagans.» — la nota sobre la tesis de Murray y el estado de su recepción entre estudiosos, con la controversia que abrió entre neopaganos.
«Some continue to believe that Murray was right after all and that Wicca is the continuation of an ancient pagan tradition, but many neopagans are quite comfortable seeing themselves as members of a newly, founded religion which is connected with ancient paganism only "in spirit".» — y las dos posturas neopaganas ante esa controversia, en la misma nota.
«All twentieth-century groups practicing ritual magic are dependent on the impressive system of rituals which was developed by its most creative member, Samuel Liddell McGregor Mathers» — la nota sobre la Golden Dawn adjudica su sistema de rituales a Mathers, con esa grafía del apellido.
«For the purpose of feminism the historical debate as such is perhaps less important than the need to construct a theory of matriarchy for contemporary women whose aim it is to create a new social order» — el comentario de King sobre matriarcado e historia, que Hanegraaff cita en nota y declara desconcertante.
«have perhaps reached more women and men than any other books written by a Pagan» — el alcance de los libros de Starhawk lo mide Margot Adler.
«has alone created a thousand women's covens and spiritual groups» — y la estimación sobre The Spiral Dance, también de Adler.
«convince the reader that her tentacles extend beyond the milky way and before» — la pulla contra Murry Hope es de un reseñista neopagano, Lankester según la nota.
«It is necessary to throw all political, moral and economic theories into the fire and to prepare for the most astonishing event ... FOR THE SUDDEN TRANSITION FROM SOCIAL CHAOS TO UNIVERSAL HARMONY.» — el epígrafe del capítulo, que la plana atribuye a Charles Fourier y que Hanegraaff cita por Darnton; los puntos suspensivos y las versalitas están en la fuente, y la atribución cae al otro lado del corte de chunk.
«By writing "woman" as "womon" and "women" as "wimmin" in earlier editions, Budapest wants to avoid the word "man" (men) as much as possible» — la nota explica la grafía de Budapest.
«The earth was entering a new cycle of evolution, which would be marked by the appearance of a new consciousness within humanity that would give birth to a new civilization. Unfortunately, the present cultures of the world were so corrupt and locked into materialism that they would resist this change. Consequently, the transition from one age to another would be accomplished by the destruction of the old civilization, either by natural causes such as earthquakes and floods, or by a great world war, or by social collapse of an economic and political nature, or by combinations of these. However, those individuals whose consciousness could become attuned to and one with the qualities of the new culture would be protected in various ways and would survive the time of cataclysms and disasters. They would then enter a new age of abundance and spiritual enlightenment— the Age of Aquarius, as astrologers call it—in which, guided by advanced beings, perhaps angels or spiritual masters or perhaps emissaries from an extraterrestrial civilization whose spacecraft were the UFO's, they would help to create a new civilization.» — el sistema de creencias de los cultos ovni de los cincuenta lo describe David Spangler, citado en bloque.
«suggested that Findhorn not become aligned with an apocalyptic perspective. This was echoed by others in the group. ... The real questions were not when and how the new age would come but what kind of people we would be when it came and what kind of a world we would wish to build and live in. If we had that vision, then what was stopping us from being that kind of person and working to create that kind of world right now? Instead of spreading warnings of apocalypse, let Findhorn proclaim that the new age is already here, in spirit if not in form, and that anyone can now cocreate with that spirit so that the form will become manifest. Because all at that meeting felt the same way about this issue, this philosophy of "we are creating the new age now" became Findhorn's policy ... As a model of the new age, it was qualitatively different from the image that I had first encountered in Arizona some fourteen years earlier.» — el giro de Findhorn lo narra el propio Spangler, con Myrtle Glines a su lado; los puntos suspensivos están en la fuente.
«attaches great importance to denying this claim, pointing instead to William Blake's» — Bochinger disputa el crédito a Bailey y apunta a Blake, según la nota; la referencia al prefacio del Milton se parte en el salto de plana.
«It is true that Blake used the words (only once in his whole oeuvre, however, as noted by Bochinger himself» — y la precisión que Hanegraaff añade en la plana siguiente: Blake usó las palabras una sola vez en toda su obra.
«the mere fact that he seems to have been the first one to speak of a "New Age"—in itself a quite unspecific millenarian term—is hardly sufficient to assign to Blake a major key function (second only to Swedenborg) as historical precursor of the New Age Movement, as is done by Bochinger.» — y su objeción: un uso único de un término milenarista inespecífico no hace a Blake precursor mayor.
«some researchers, notably Mary Farrell Bednarowski, obscure this fact by presenting the movement which I refer to as New Age sensu stricto as representative for the New Age sensu lato» — el reparo a Bednarowski: presenta el sensu stricto como representativo del sensu lato.
«often the facts simply do not fit into the prepared compartments» — la advertencia sobre los compartimentos es de Hans Kippenberg.
«a catastrophe over what exists» — la fórmula del apocalipsis se cita de Kippenberg, que a su vez remite a Gershom Scholem.
«the more this transcendent character of the new world decreases, the more we move into the direction of Millenarianism» — Kippenberg sobre el gradiente entre apocalipsis y milenarismo; Hanegraaff declara en nota que traduce *Chiliasmus* por millenarianism.
«grating itself in the succession of historical facts ..., and directing the world, by the internal logic of its social and religious evolution, towards the point of maturity where it will bear the millennial or messianic kingdom as a tree bears fruit. ... The religiously motivated and controlled action of man is not only not opposed to this final advent, it is such that it speeds up its rhythm: in any case the millennium comes after (post-) this collective human effort, and this is one of its prerequisite conditions.» — el escenario posmilenarista se cita en bloque de Desroche; el bloque arranca en la plana anterior y los puntos suspensivos están en la fuente.
«One represents a social phenomenon in that human charismatic visionaries rise up from among the people and achieve some dimension of "divinity" either by self proclamation or devotee acclamation. They usually emerge as symbols of leadership and hope during periods of intense oppression and misrule. The other represents a spiritual phenomenon in that divine saviors will appear out of the transcendent world of deities. Their expected appearance among men will signal the imminent end of time and the emergence of a new Utopian era of joy, peace, and prosperity.» — los dos tipos de figura mesiánica los distingue Hoynacki, citado en bloque.
«if there is no individual, personal messiah, an invariable part of all millennial-style movements seems to be some "triggering-off" agency, apparently from outside the society or group concerned, in forms as various as invading American soldiers and flying saucers.» — el mecanismo mesiánico es de Shepperson, que pone los platillos volantes de ejemplo; los puntos suspensivos están en la fuente.
«Perhaps the most important thing about millenarism is its attitude towards time. It views time as a linear process which leads to a final future» — la tesis del tiempo lineal es de Talmon, citada en nota.
«millenarian movements view salvation as 'a merger of the spiritual with the terrestrial. The millenarian view of salvation is transcendent and immanent at the same time» — y Talmon otra vez, en nota, rechazando implícitamente el par trascendencia-inmanencia.
«the most serious single deficiency in our knowledge of millennial movements relates to those types that have not produced very clear-cut doctrines nor extremist leaders, that is, the movements whose members are content to await the consummation of their hopes quietly. This gap is not due to lack of evidence but rather to a failure to exploit it. The literature is heavily biased towards the more dramatic types of movement, those that alarm civil and religious authorities or openly clash with them» — la laguna sobre los movimientos milenaristas callados la señaló Sylvia Thrupp en 1962, citada en bloque; los puntos suspensivos están en la fuente.
«This connection was already proposed by Jung, Aion, 72-94 (Chapter "The Sign of the Fishes"), which also speaks of the coming Age of Aquarius.» — la nota adjudica a Jung, en Aion, la conexión entre el pez y la era de Piscis.
«Dancing Wu-Li Masters refers to mysticism only briefly and in passing. It is only because of the title and these occasional remarks that the book could be mistaken for a parallellist book.» — la nota deslinda a Zukav del paralelismo de Capra pese al título de su libro más conocido.
«fallen into the very Cartesian trap that I wanted scientists to avoid» — el reconocimiento del error es del propio Capra, citado de Uncommon Wisdom.
«no longer presented as a model for other sciences but 'as an important special case of a much more general framework, the framework of systems theory» — y la nueva posición de la física en The Turning Point, citada de Capra.
«a belief in and a preoccupation of the mind with a future life» — lo que Lovejoy dice que el otro-mundanismo NO es.
«a prolongation of the mode of being which we know in the world of change and sense and plurality and social fellowship, with merely the omission of the trivial or painful features of terrestrial existence, the heightening of its finer pleasures, the compensation of some of earth's frustrations» — y lo que esa preocupación por la vida futura sí es, según Lovejoy: mundanidad.
«the belief that both the genuinely 'real' and the truly good are radically antithetic in their essential characteristics to anything to be found in man's natural life, in the ordinary course of human experience, however normal, however intelligent, however fortunate. ... the human will, as conceived by the otherworldly philosophers, not only seeks but is capable of finding some final, fixed, immutable, intrinsic, perfectly satisfying good .... Not, however, in this world is either to be found, but only in a 'higher' realm of being differing in its essential nature, and not merely in degree and detail, from the lower» — la definición de otherworldliness es de Lovejoy, citada en bloque; los puntos suspensivos están en la fuente.
«have never quite believed it, since they have never been able to deny to the things disclosed by the senses a genuine and imposing and highly important kind of realness, and have never truly desired for themselves the end which otherworldliness held out to them. The great metaphysicians might seek to demonstrate its truth, the saints might in some measure fashion their lives in accordance with it, the mystics might return from their ecstasies and stammeringly report a direct experience of that contact with the absolute reality and the sole satisfying good which it proclaimed; but Nature in the main has been too potent for it. ... the plain man ... has manifestly continued to find something very solid and engrossing in the world in which his own constitution was so deeply rooted and with which it was so intimately interwoven; and even if experience defeated his hopes and in age the savor of life grew somewhat flat and insipid, he has sought comfort in some vision of a better 'mis-world' to come, in which no desire should lack fulfilment and his own zest for things should be permanently revitalized.» — Lovejoy sobre por qué la mundanidad persiste incluso donde la doctrina la niega; los puntos suspensivos están en la fuente.
«This is God, children, listen up well. The beautiful blue planet, our mother, our sister. She moves with 200 miles per second, yet imperceptible; she offers the quiet of the lakes and the rushing of her rivers, the vast expanse of her oceans, the echoes of her mountains. This is God, children... listen up well. Lift your eyes to the heavens, and you behold her sisters the stars, and her cousins the suns and nebulas, and fill your senses with her infinite beauty. This is God, children... and she has made no other heaven but the heavens where you already reside, and she has made no hell except the one you insist to create for yourself. Here is paradise. Here is destiny. Here is infinite grace. This is God. When you seek her she is beneath your feet. When you seek her she is food in your mouth. When you seek her she is love in your heart, pleasure in your body. You share her heartbeat.» — la evocación de la Diosa como planeta es de Z Budapest, citada en bloque; Hanegraaff anota que el femenino se nombra ahí *God* por razones poéticas.
«Imagine that one day you put on many layers of shirts, trousers, and socks, then added to those several heavy sweaters and overcoats. How would you feel? This is what it feels like for your Higher Self to come into a physical body. You wonder why you feel so heavy at times!» — la imagen de la encarnación como capas de ropa se cita de Sanaya Roman.
«Being a very evolved spirit in a relatively unevolved form is quite uncomfortable. It accounts for most of the problems we are having. It's as if we are gods and goddesses living in little mud hovels and driving around in clunky, funky, old jalopies. It can be frustrating and demeaning—especially when nobody even realizes who we are!» — la variante de la misma imagen es de Shakti Gawain, citada en nota.
«spirituality is a thing of joy and of the earth» — la refutación del rechazo del mundo se cita en nota de Seth.
«Behind all outwardly manifested form is a timeless realm of absolute consciousness. It is the great Oneness underlying all the diversity, all the myriad forms of nature. It may be called God, or may be deemed beyond all naming—and therefore, as in the East, be called THAT. If one is of agnostic turn of mind, one can refer to it as 'creative intelligence'. But from it derive all archetypal ideas which manifest in the phenomenal world. For that world issues ultimately from spirit, and its forms might be conceived as frozen spirit. The quality of Being permeates everything, suffuses everything. Divinity is therefore inherent everywhere.» — la formulación del holismo de la Fuente Última es de George Trevelyan, citada en bloque.
«If this transcendent conscious being were the source of the universe and of everything within it, all created things would in some sense participate in its nature. The more or less limited 'wholeness' of organisms at all levels of complexity could then be seen as a reflection of the transcendent unity on which they depended, and from which they were ultimately derived.» — la misma idea, presentada como hipótesis, se cita de Rupert Sheldrake.
«Smuts, Holism and Evolution (cf. Steyn, Worldviews in Transition, 123-124) Contrary to what one might expect, Smuts's book has been almost completely ignored by New Age authors.» — la nota registra que el libro de Smuts, que acuñó el término, apenas lo citan los autores New Age.
«in spite of his exaltation of natural beauty, he is almost exclusively concerned with the destiny of humanity. Sorrow and indignation about the destruction of nature, so prominent in Matthew Fox's Creation Spirituality, is strikingly absent in Trevelyan's work.» — el contraste que Hanegraaff traza en nota entre Trevelyan y Matthew Fox ante la destrucción de la naturaleza.
«The most noteworthy consequence of the persistent influence of Platonism was ... that throughout the greater part of its history Western religion, in its more philosophic forms, has had two Gods ... The two were, indeed, identified as one being with two aspects. But the ideas corresponding to the 'aspects' were ideas of two antithetic kinds of being. The one was the Absolute of otherworldliness—self-sufficient, out of time, alien to the categories of ordinary human thought and experience, needing no world of lesser beings to supplement or enhance his own eternal self-contained perfection. The other was a God who emphatically was not self-sufficient nor, in any philosophical sense, 'absolute': one whose essential nature required the existence of other beings, and not of one kind of these only, but of all kinds which could find a place in the descending scale of the possibilities of reality—a God whose prime attribute was generativeness, whose manifestation was to be found in the diversity of creatures and therefore in the temporal order and the manifold spectacle of nature's processes.» — la tesis de los dos dioses es de Lovejoy, citada en bloque; los puntos suspensivos están en la fuente.
«If the good for man was the contemplation or the imitation of God, this required, on the one hand, a transcendence and suppression of the merely 'natural' interests and desires, a withdrawal of the soul from 'the world' the better to prepare it for the beatific vision of the divine perfection; and it required, on the other hand, a piety towards the God of things as they are, an adoring delight in the sensible universe in all its variety, an endeavor on man's part to know and understand it ever more fully, and a conscious participation in the divine activity of creation.» — Lovejoy sobre la doble exigencia que esa paradoja impone al hombre.
«The purpose is, quite simply, being as opposed to nonbeing. I am telling you what I know, and there is much I do not know. ... Now—and this will seem like a contradiction in terms—there is nonbeing. It is a state, not of nothingness, but a state in which probabilities and possibilities are known and anticipated but blocked from expression. Dimly, through what you would call history, hardly remembered, there was such a state. It was a state of agony in which the powers of creativity and existence were known, but the ways to produce them were not known. This is the lesson All That Is had to learn, and that could not be taught. This is the agony from which creativity originally was drawn, and its reflection is still seen. ... All That Is retains memory of that state, and it serves as a constant impetus— in your terms—toward renewed creativity. ... the agony itself served as an impetus, strong enough so that All That Is initiated within Itself the means to be. ... The first state of agonized search for expression may have represented the birth throes of All That Is as we know It.... Desire, wish, and expectation rule all actions and are the basis for all realities. Within All That Is, therefore, the wish, desire, and expectation of creativity existed before all other actuality. The strength and vitality of these desires and expectations then became in your terms so insup» — la cosmogonía de All That Is es de la entidad Seth, citada en bloque; los puntos suspensivos están en la fuente y el bloque se parte en el salto de plana.
«At first, in your terms, all of probable reality existed as nebulous dreams within the consciousness of All That Is. Later, the unspecific nature of these 'dreams' grew more particular and vivid. The dreams became recognizable one from the other until they drew the conscious notice of All That Is. And with curiosity and yearning, All That Is paid more attention to Its own dreams. It then purposely gave them more and more detail, and yearned toward this diversity and grew to love that which was not yet separate from itself. It gave consciousness and imagination to personalities while they still were but within Its dreams. They also yearned to be actual.... All That Is saw, then, an infinity of probable, conscious individuals, and foresaw all possible developments, but they were locked within It until It found the means. This was in your terms a primary cosmic dilemma ... The means, then, came to It. It must release the creatures and probabilities from Its dream. To do so would give them actuality. However, it also meant 'losing' a portion of Its own consciousness, for it was in that portion that they were held in bondage. All That Is had to let go. ... With love and longing It let go that portion of Itself, and they were free. The psychic energy exploded in a flash of creation.» — la continuación del mismo bloque de Seth en la plana siguiente: los sueños de All That Is y el estallido creador.
«There is nothing more deadly than nirvana. ... it offers you the annihilation of your personality, in a bliss that destroys the integrity of your being. Run from such bliss!» — el rechazo del nirvana es de Seth, en nota; los puntos suspensivos están en la fuente.
«You are not fated to dissolve into All That Is. ... All That Is is the creator of individuality, not the means of its destruction» — Seth otra vez, contra la reabsorción en el Uno; los puntos suspensivos están en la fuente.
«I offer no hope for the lazy, for they will not find eternal rest... You will discover the multidimensional love and energy that gives consciousness to all things. This will not lead you to want to rest upon the proverbial blessed bosom. It will instead inspire you to take a better hand in the job of creation» — y la alternativa que Seth ofrece: expansión creadora infinita; los puntos suspensivos están en la fuente.
«Usually, God is posited as the primary unitive reality, and manifestation starts with the emergence of a duality in the original oneness (RG 3; S 190-191: cf. R 79; SD 31-32); sometimes, alternatively, God himself must first be "born" out of a primary Ground (TiR 306-307; SM 266: 'birth throes of All That Is as we know It'). In all cases, once the original unity has become a duality, the basis for further pluralization is given and creation unfolds in a kind of self-generating process.» — el patrón común de los mitos cosmogónicos New Age, en la nota que los inventaría.
«Ultimately a completed or finished God, or All That Is, would end up smothering His creation.» — el argumento sobre la infinitud de la creación es de Seth, citado en nota.
«The One remains, the many change and pass, Heaven's light forever shines, earth's shadows fly» — los versos que Lovejoy cita para ilustrar el pathos eternalista son de Shelley; los puntos suspensivos están en la fuente.
«It is not self-evident that remaining forever unchanged should be regarded as an» — el comentario seco sobre el atractivo de la inmutabilidad es de Lovejoy; la frase se parte en el salto de plana.
«through the associations and the half-formed images which the mere conception of changelessness arouses ... a philosophy which tells us that at the heart of things there is a reality wherein is no variableness nor shadow that is cast by turning, is sure to find its response in our emotional natures, at all events in certain phases of individual or group experience.» — y su continuación en la plana siguiente; los puntos suspensivos están en la fuente.
«That it should afford so many people a peculiar satisfaction to say that All is One is, as William James once remarked, a rather puzzling thing. What is there more beautiful or more venerable about the numeral one than about any other number? But psychologically the force of the monistic pathos is in some degree intelligible when one considers the nature of the implicit responses which talk about oneness produces. ... again, when a monistic philosophy declares, or suggests, that one is oneself a part of the universal Oneness, a whole complex of obscure emotional responses is released.» — Lovejoy sobre el pathos monista, recordando una observación de William James; los puntos suspensivos están en la fuente.
«This formulation, associated with thinkers like N. Cusanus, among others, originated in a Hermeticist tract of the late 12th century called the Liber viginti quatuor philosophorum» — la nota rastrea la fórmula de la esfera hasta un tratado hermético del siglo XII, siguiendo a Faivre.
«is harmonious with ancient Eastern wisdom» — la tesis se cita del propio Capra; el arranque de la frase queda del otro lado del salto de plana.
«According to this bootstrap philosophy, nature cannot be reduced to fundamental entities, like fundamental building blocks of matter, but has to be understood entirely through self-consistency. All of physics has to follow uniquely from the requirement that its components be consistent with one another and with themselves. This idea constitutes a radical departure from the traditional spirit of basic research in physics which had always been bent on finding the fundamental constituents of matter. At the same time it is the culmination of the conception of the material world as an interconnected web of relations that emerged from quantum theory. The bootstrap philosophy not only abandons the idea of fundamental building blocks of matter, but accepts no fundamental entities whatsoever—no fundamental constants, laws, or equations. The universe is seen as a dynamic web of interrelated events. None of the properties of any part of this web is fundamental; they all follow from the properties of the other parts, and the overall consistency of their interrelations determines the structure of the entire web.» — la filosofía del bootstrap la expone Capra, citado en bloque.
«the model of the hadrons is very peculiar. Hadron x is composite. Its constituents are y and z. But both y and z are also composite. Among their constituents is x. Thus each hadron is constituted by other hadrons, which it in turn constitutes. This network is possibly infinite in extent. Moreover, on this view, each single hadron can be, and probably is, individual, with its individuation being given by its precise mirroring of the total situation of all other hadrons, particularly those which immediately determine it. ... In other words, each particle helps to generate other particles, which in turn generate it. In this circular and violently non-linear situation, it is possible to imagine that no free, or arbitrary, variables appear and that the only self-consistent set of particles is the one found in nature.» — la exposición técnica de los hadrones se cita de un estudio académico sobre Chew, de Gale; los puntos suspensivos están en la fuente.
«the whole set of hadrons generates itself in this way or pulls itself up, so to say, by its 'bootstraps'. The idea, then, is that this extremely complex bootstrap mechanism is self-determining, that is, that there is only one way in which it can be achieved. In other words, there is only one possible self-consistent set of hadrons— the one found in nature.» — y la conclusión de Capra, citada de The Tao of Physics.
«the ideal model for new concepts and approaches in other disciplines» — cómo veía Capra a la física nueva en su primer libro, citado de Uncommon Wisdom.
«Capra? The man is crazy! He thinks we are all electrons» — la pulla de Gregory Bateson que, según el relato de Capra, le hizo ver el defecto.
«In the long discussion that followed Schumacher expressed his belief in a fundamental hierarchical order consisting of four characteristic elements—mineral, plant, animal, and human—with four characteristic elements—matter, life, consciousness, and self-awareness—which are manifest in such a way that each level possesses not only its own characteristic element but also those of all lower levels. This, of course, was the ancient idea of the Great Chain of Being, which Schumacher presented in modern language and with considerable subtlety. However, he maintained that the four elements are irreducible mysteries that cannot be explained, and that the differences between them represent fundamental jumps in the vertical dimension, 'ontological discontinuities', as he put it. 'This is why physics cannot have any philosophical impact', he repeated. 'It cannot deal with the whole; it deals only with the lowest level'. This was indeed a fundamental difference in our views of reality. Although I agreed that physics was limited to a particular level of phenomena, I did not see the differences between various levels as absolute. I argued that these levels are essentially levels of complexity which are not separate but are all interconnected» — la Gran Cadena del Ser en boca de Schumacher, citada por Capra en bloque; el bloque se parte en el corte de chunk.
«parallelism as such is by no means restricted to the New Age context. Rather, it is 'a recurring strategy in intellectual conflict' to be found already in the Renaissance and in Weimar Germany» — la nota acredita a Sal Restivo que el paralelismo no es exclusivo del New Age.
«A great many people, recognizing that Gregory was critical of certain kinds of» — la incomodidad de Bateson entre sus dos públicos la narra su hija; el bloque se parte en el salto de plana.
«materialism, wished him to be a spokesman for an opposite faction, a faction advocating the kind of attention they found comfortable to things excluded by atomistic materialism: God, spirits, ESP, "the ghosts of old forgotten creeds". Gregory was always in the difficult position of saying to his scientific colleagues that they were failing to attend to critically important matters, because of methodological and epistemological premises central to Western science for centuries, and then turning around and saying to his most devoted followers, when they believed they were speaking about these same critically important matters, that the way they were talking was nonsense» — la continuación de ese bloque en la plana siguiente.
«Even the few people who thought they understood him» — la frase sobre lo poco entendido que fue Bateson se acredita en nota a R.D. Laing.
«In my life I have put the descriptions of sticks and stones and billiard balls and galaxies in one box ... and have left them alone. In the other box, I put living things: crabs, people, problems of beau» — Bateson sobre las dos cajas de su obra, citado por Capra; los puntos suspensivos están en la fuente.
«The new vision of reality ... is based on awareness of the essential interrelatedness and interdependence of all phenomena—physical, biological, psychological, social, and cultural. It transcends current disciplinary and conceptual boundaries and will be pursued in new institutions. At present there is no well-established framework, either conceptual or institutional, that would accomodate the formulation of the new paradigm, but the outlines of such a framework are already being shaped by many individuals, communities, and networks that are developing new ways of thinking and organizing themselves according to new principles. In this situation it would seem that a bootstrap approach, similar to the one that contemporary physics has developed, may be most fruitful. This will mean gradually formulating a network of interlocking concepts and models and, at the same time, developing the corresponding social organizations. None of the theories and models will be any more fundamental than the others, and all of them will have to be mutually consistent. They will go beyond the conventional disciplinary distinctions, using whatever language becomes appropriate to describe different aspects of the multileveled, interrelated fabric of reality. Similarly, none of the new social institutions will be superior to or more important than any of the others, and all of them will have to be aware of one another and communicate and cooperate with one another.» — el programa del nuevo paradigma se cita en bloque de Capra; los puntos suspensivos están en la fuente.
«The systems view looks at the world in terms of relationships and integration. Systems are integrated wholes whose properties cannot be reduced to those of smaller units. Instead of concentrating on basic building blocks or basic substances, the systems approach emphasizes basic principles of organization.» — la definición de la visión de sistemas, citada de Capra.
«All these natural systems are wholes whose specific structures arise from the interactions and interdependence of their parts. ... Systemic properties are destroyed when a system is dissected, either physically or theoretically, into isolated elements. Although we can discern individual parts in any system, the nature of the whole is always different from the mere sum of its parts. Another important aspect of systems is their intrinsically dynamic nature. Their forms are not rigid structures but are flexible yet stable manifestations of underlying processes. ... Systems thinking is process thinking; form becomes associated with process, interrelation with interaction, and opposites are unified through oscillation.» — los dos rasgos del todo sistémico, citados de Capra; los puntos suspensivos están en la fuente.
«Gregory Bateson proposed to define mind as a systems phenomenon characteris» — la identificación de mente y vida se cita en bloque de Capra; el bloque se parte en el salto de plana.
«tic of living organisms, societies, and ecosystems, and he listed a set of criteria which systems have to satisfy for mind to occur. Any system that satisfies those criteria will be able to process information and develop the phenomena we associate with mind—thinking, learning, memory, for example. In Bateson's view, mind is a necessary and inevitable consequence of a certain complexity which begins long before organisms develop a brain and a higher nervous system. Bateson's criteria for mind turn out to be closely related to those characteristics of self-organizing systems which I have listed above as the critical differences between machines and living organisms. Indeed, mind is an essential property of living systems85. As Bateson said, "Mind is the essence of being alive". From the systems point of view, life is not a substance or a force, and mind is not an entity interacting with matter. Both life and mind are manifestations of the same set of systemic properties, a set of processes that represent the dynamics of self-organization. This new concept will be of tremendous value in our attempts to overcome the Cartesian division. The description of mind as a pattern of organization, or a set of dynamic relationships, is related to the description of matter in modern physics. Mind and matter no longer appear to belong to two fundamentally separate categories, as Descartes believed, but can be seen to represent merely different aspects of the same universal process.» — la continuación del mismo bloque de Capra en la plana siguiente.
«The tendency of living systems to form multileveled structures whose levels differ in their complexity is all-pervasive throughout nature and has to be seen as a basic principle of self-organization. At each level of complexity we encounter systems that are integrated, self-organizing wholes consisting of smaller parts and, at the same time, acting as parts of larger wholes» — el orden estratificado se cita de Capra.
«In the stratified order of nature, individual human minds are embedded in the larger minds of social and ecological systems, and these are integrated into the planetary mental system—the mind of Gaia— which in turn must participate in some kind of universal or cosmic mind. The conceptual framework of the new systems approach is in no way restricted by associating this cosmic mind with the traditional idea of God. In the words of Jantsch, "God is not the creator, but the mind of the universe". In this view the deity is, of course, neither male nor female, nor manifest in any personal form, but represents nothing less than the self-organizing dynamics of the entire cosmos» — la teología de sistemas se cita de Capra, que a su vez cita a Jantsch: Dios no es el creador sino la mente del universo.
«In the heaven of Indra, there is said to be a network of pearls, so arranged that if you look at one you see all the others reflected in it. In the same way each object» — la red de perlas de Indra, que Hanegraaff toma del Avatamsaka Sutra en la versión que Capra da de Eliot; el bloque se parte en el corte de chunk.
«Capra covers up the essential move from organisms in the normal sense of the word to "living systems" in the Prigoginian sense. In fact, he has discussed the difference between organisms and "classical" (i.e., non-cybernetic) machines on TP 268-269, after which he moves on to a separate discussion of the differences between self-organizing and other systems.» — el reparo de Hanegraaff en nota sobre el paso que Capra da sin declararlo.
«Capra appears to use Bateson's systems view as a means to unite both domains, which had been kept carefully separated by Bateson himself. Accordingly, Bateson talked about the unification of Mind and Nature, which both belong to the order of "living things". Capra, in contrast, speaks of a unification of Mind and Matter, which is something com» — y el reparo mayor, en nota: Bateson unía mente y naturaleza, Capra une mente y materia.
«Bateson, however, expressly objected to an interpretation of his philosophy as a Teilhardian panpsychism which even ascribes a mental character or potentiality to atoms. Bateson, in contrast, saw the mental as 'a function only of» — la nota registra que Bateson objetaba la lectura panpsiquista de su filosofía.
«The traditional view of the macrocosmos reflected in the microcosmos is mentioned remarkably seldom in connection with the holographic paradigm. Leibniz's monadology, in contrast, is» — la nota registra qué paralelo tradicional se cita poco y cuál mucho en este contexto.
«Ferguson (AC 202) leaves out the last sentence and misquotes the end of the preceding one ('everything else') as 'in every other object'. Jean Houston (PH 188) gives a wildly imaginative version which she presents as her own translation.» — la nota coteja las versiones del pasaje del Avatamsaka en Ferguson y en Jean Houston.
«our brains mathematically construct 'hard' reality by interpreting frequencies from a dimension transcending time and space. The brain is a hologram, interpreting a holo» — la exposición popular de la supertesis de Pribram es de Marilyn Ferguson; los puntos suspensivos están en la fuente.
«The question that began to bother [Pribram] was, if the picture of reality in our brains is not a picture at all but a hologram, what is it a hologram of? ... Which is the true reality, the seemingly objective world experienced by the observer/photographer or the blur of interference patterns recorded by the camera/brain? Pribram realized that if the holographic brain model was taken to its logical conclusions, it opened the door on the possibility that objective reality—the world of coffee cups, mountain vistas, elm trees, and table lamps—might not even exist, or at least not exist in the way we believe it exists. Was it possible, he wondered, that what the mystics had been saying for centuries was true, reality was maya, an illusion, and what was out there was really a vast, resonating symphony of wave forms, a "frequency domain" that was transformed into the world as we know it only after it entered our senses?» — la formulación más provocadora es de Michael Talbot, citada en bloque; los corchetes y los puntos suspensivos están en la fuente.
«The title of this chapter is 'Fragmentation and wholeness'. It is especially important to consider this question today, for fragmentation is now very widespread, not only throughout society, but also in each individual; and this is leading to a kind of general confusion of the mind, which creates an endless series of problems and interferes with our clarity of perception so seriously as to prevent us from being able to solve most of them» — el planteo de la fragmentación se cita de Bohm.
«What I am proposing here is that man's general way of thinking of the totality, i.e. his general world view, is crucial for overall order of the human mind itself. If he thinks of the totality as constituted of independent fragments, then that is how his mind will tend to operate, but if he can include everything coherently and harmoniously in an overall whole that is undivided, unbroken, and without a border (for every border is a division or break) then his mind will tend to move in a similar way, and from this will flow an orderly action within the whole.» — y la tesis de Bohm sobre el efecto de la cosmovisión en el orden de la mente.
«a theory is primarily a form of insight, i.e. a way of looking at the world, and not a form of knowledge of how the world is. ... all theories are insights, which are neither true nor false but, rather, clear in certain domains, and unclear when extended beyond those domains. ... So, instead of supposing that older theories are falsified at a certain point in time, we merely say that man is continually developing new forms of insight, which are clear up to a point and then tend to become unclear. In this activity, there is evidently no reason to suppose that there is or will be a final form of insight (corresponding to absolute truth) or even a steady series of approximations to this. Rather, in the nature of the case, one may expect the unending development of new forms of insight (which will, however, assimilate certain key features of the older forms as simplifications, in the way that relativity theory does with Newtonian theory» — la doctrina de las teorías como formas de intuición se cita en bloque de Bohm; los puntos suspensivos están en la fuente.
«the factual knowledge that we obtain will evidently be shaped and formed by our theories» — Bohm sobre el hecho ya conformado por la teoría.
«confuse the forms and shapes induced in our perceptions by theoretical insight with a reality independent of our thought and our way of looking» — y el error que Bohm declara crucial.
«Nobody seems to notice, rather surprisingly, that the holographic model "if taken to its logical conclusions" does not imply that the holographic blur is the "true" reality. The true» — el reparo de Hanegraaff en nota: llevado a sus consecuencias, el modelo holográfico no dice lo que se le hace decir; la nota sigue al otro lado del salto de plana.
«This demonstrates that the holographic worldview is not actually derived from holography; rather, the latter is used as a convenient argument to defend an already existing intuition.» — y su cierre: la holografía se usa para defender una intuición previa.
«In terms of the implicate order one may say that everything is enfolded into everything. This contrasts with the explicate order now dominant in physics in which things are unfolded in the sense that each thing lies only in its own particular region of space (and time) and outside the regions belonging to other things.» — la definición del orden implicado se cita de Bohm.
«Our basic proposal [is] that what is is the holomovement, and that everything is to be explained in terms of forms derived from this holomovement. Though the full set of laws governing its totality is unknown (and, indeed, probably unknowable) nevertheless these laws are assumed to be such that from them may be abstracted relatively autonomous or independent sub-totalities of movement (e.g., fields, particles, etc.) having a certain recurrence and stability of their basic patterns of order and measure. Such sub-totalities may then be investigated, each in its own right, without our having first to know the full laws of the holomovement. This implies, of course, that we are not to regard what we find in such investigations as having an absolute and final validity, but rather we have always to be ready to discover the limits of independence of any relatively autonomous structure of law, and from this to go on to look for new laws that may refer to yet larger relatively autonomous domains of this kind.» — el holomovimiento se cita en bloque de Bohm; los corchetes están en la fuente.
«will be in a first approximation those of the quantum theory, while more accurately they will go beyond even these, in ways that are at present only vaguely discernible» — las leyes de la holonomía, citadas de Bohm.
«An understanding of its origin would take us to a deeper, more comprehensive and more inward level of relative autonomy which, however, would also have its implicate and explicate orders and a correspondingly deeper and more inward force of necessity that would bring about their transformation into each other» — Bohm sobre el nivel más hondo que explicaría la necesidad.
«We're not saying that any of this is another word for God. 1 would put it anoth» — el arranque del diálogo con Renee Weber sobre si el suelo último es Dios; el *1* por *I* es del OCR y el bloque se parte en el corte de chunk.
«er way: people had insight in the past about a form of intelligence that had organized the universe and they personalized it and called it God. A similar insight can prevail today without personalizing it and without calling it a personal God. WEBER: Still, it's a kind of super-intelligence and you've said elsewhere that that is benevolent and compassionate, not neutral. BOHM: Well, we can propose that.» — y el resto del diálogo, con la réplica de Weber y la respuesta de Bohm.
«When I see the immense order of the universe (and especially the brain of man), I cannot escape feeling that this ground enfolds a supreme intelligence. Although it is not quite so evident, I would say also that this intelligence is permeated with compassion and love» — la declaración de Bohm sobre la inteligencia suprema del suelo.
«his introduction of an ultimate Ground produces a sufficient amount of ambivalence to permit his follower F. David Peat to describe Bohm's Ground entirely as a "generative source" (see S 185-213: ch. 'The Creative Source'). Peat speaks of a 'limitless series of levels' (S 187), but also accepts the idea of an "order of orders", beyond which is the Ground» — la nota registra que F. David Peat lee el Suelo de Bohm como fuente generativa, pese al rechazo de Bohm a los esquemas jerárquicos.
«we are indeed participants in reality, observe» — el fin de la escisión cartesiana, en la formulación de Marilyn Ferguson.
«to explore the cosmos is to explore God» — la fórmula es de Matthew Fox.
«If the hologrammatic-Buddhist-monadic-Cabalistic theory131 is true, then you are literally ubiquitous throughout the universe and are being sent out as an interference pattern through the flow emulsion of the ether... to all possible places in the matrix of space-time» — la formulación de Jean Houston; los puntos suspensivos están en la fuente.
«The major transformation of reality comes from the realization of our intrinsic participation in all that is. When we experience the power of synergistic relationships in which energy (thoughts, emotions, patterned pulsations) translates» — Chris Griscom sobre la participación intrínseca en todo lo que es; la frase se parte en el salto de plana.
«into matter—crystallizations that create the actual experience of form (health, disease, catastrophe, ecstasy)—the true hologram begins to emerge.» — el cierre de esa cita de Griscom en la plana siguiente.
«The reality of the multidimensional self is manifested through the hologram. We do not "reach" the hologram; we are the hologram. What happens is that we become fixated at different spots on the hologram, and we lose our understanding that there's something across the circle. We have no idea that we're connected to something across the circle, just as we have no idea that we can pull a string and tap the unconscious. We don't realize that we are in a fluid medium. We might call that the body, the universe; let us learn to call that the hologram. In the hologram, we can recognize that we are here right now, and yet we have also lived many lives. We can experience and access the energy of those lifetimes, and that's the experiential aspect of the hologram. It is what the hologram really represents to us. It is not something out there to be tamed; it is simply that the more we become conscious of the hologram, the more we become God.» — Griscom otra vez: no alcanzamos el holograma, somos el holograma; los puntos suspensivos están en la fuente.
«We can understand the connection to the God force, rather than having that perception, that concept that God is separate out there, or that anything else out there is separate. At the Institute [the Light Institute in Galisteo], we create a threshold for people to begin accessing the hologram, to recognize that anything they see or experience is part of themselves.» — el cierre del mismo bloque de Griscom, con el Light Institute nombrado entre corchetes por Hanegraaff.
«The self is a meeting place of eternity and time, the holographic mind in the evolutionary body. Each nervous system tells the story of Bethlehem. The encoded information of the cosmos is incarnate in every historical body. A human being is a gateway to the beyond. When the question of self is placed in the context of the mystical-scientific view of the cosmic-evolutionary self the vistas and possible adventures of self-love are staggering. How much can we learn from ourselves? How much of the encoded information that resides in our bodies and minds can be recovered and brought into awareness? What can we know of happenings in distant galaxies and of animal wisdom by tuning into our own nervous systems? Can we slip out of the prison of time and space and travel into the beyond which is the source from which all things flow? Can we travel backwards and forwards in time? Once we see that the self is not merely a captive to the phenomenal world, not a mere prisoner of this time and space, of this body, the possibilities become endless. The adventure of self-knowledge takes us to the edges of every unknown. How far can we travel? Who knows. We are at the beginning of a new age of discovery. The marriage of science and mysticism will open new possibilities and release potentialities we can scarcely imagine.» — el arrebato que Hanegraaff cita como ejemplo del pathos del modelo, y que la nota atribuye a Sam Keen.
«There is, within all that movement of the eternal pulsation with all the ever-changing, ever-creating patterns that are going on, a center. Our multidimensional soul has that center; it is enlightenment. What we mean by enlightenment is our capacity to receive, to see the latticework. Just as everything about us is interwoven in all of these interdimensional realities, the center of the latticework is multidi» — Griscom sobre el centro de la retícula multidimensional.
«Note that the worldviews of the holographic paradigm, the Avatamsaka Sutra, Leibniz's monadology, and also Jorge Luis Borges's story about the Cabalistic symbol of the "Aleph", are all regarded as synonymous.» — la nota registra que se dan por sinónimos el paradigma holográfico, el sutra, la monadología y el Aleph de Jorge Luis Borges.
«The Theory of Polarity maintains that all activity, all manifestation, arises from (and is inconceivable without) the interaction of pairs and complementary opposites—positive and negative, light and dark, content and form, male and female, and so on; and that this polarity is not a conflict between 'good' and 'evil', but a creative tension like that between the positive and negative terminals of an electric battery. Good and evil only arise with the constructive or destructive application of that polarity's output (again, as with the uses to which a battery may be put» — la teoría de la polaridad se cita de Janet y Stewart Farrar, con el símil de la batería.
«responsive, consolidating, cooperative activity', and yang to 'aggressive, expanding, competitive activity. Yin action is conscious of the environment, yang action is conscious of the self.» — la definición de yin y yang se cita de Capra.
«The view of the All as an energy field polarized by two great forces, Female and Male, Goddess and God, which in their ultimate being are aspects of each other, is common to almost all traditions of the Craft. ... The Male and Female forces represent difference, yet they are not different, in essence: They are the same force flowing in opposite, but not opposed, directions. ... Each principle contains the other: Life breeds on death, feeds on death; death sustains life, makes possible evolution and new creation. They are part of a cycle, each dependent on the other. Existence is sustained by the on-off pulse, the alternating current of the two forces in perfect balance. Unchecked, the life force is cancer; unbridled, the death force is war and genocide. Together, they hold each other in the harmony that sustains life, in the perfect orbit that can be seen in the changing cycle of the seasons, in the ecological balance of the natural world, and in the progression of human life from birth through fulfillment to decline and death—and then to rebirth.» — la polaridad de la Craft se cita en bloque de Starhawk; los puntos suspensivos están en la fuente.
«Every woman, if she can free herself from the conditioning imposed by the patriarchal stereotype, is a natural witch. Most men, unless they have a well-integrated and fully functioning Anima, have to work harder at it. Witches work primarily with the 'gifts of the Goddess'—the intuitive, psychic functions, the direct awareness, by sensitivity at all levels from bodily to spiritual, of the natural order of things. All this is a woman's immediate inheritance; on the whole, a man approaches it best via the woman» — los Farrar sobre la bruja natural y el trabajo que le cuesta al varón, citados en nota.
«Life defines the material conditions needed for its survival and makes sure that they stay there» — la hipótesis Gaia en la formulación de Lovelock y Epton.
«Lovelock first proposed the hypothesis together with Sidney Epton ('Quest for Gaia'). Later, he has collaborated with the microbiologist Lynn Margulis. The best-known exposition of the theory was, however, published under his name only» — la nota deslinda la autoría: Sidney Epton primero y la microbióloga Lynn Margulis después, aunque la exposición más conocida salga a nombre de Lovelock.
«If we do pass, we may move into our next evolutionary phase—our integration into a single being. If we fail, we will probably be discarded as an evolutionary blind alley, an experiment which for one reason or another did not quite work out. Humanity will be spontaneous» — la prueba que Peter Russell le plantea a la humanidad, citada de The Awakening Earth.
«Significantly, Peter Russell ends his book with a quotation from Olaf Stapledon's novel Starmaker» — la nota registra con qué cierra Russell su libro.
«man has been called 'the experiment of God'. The world of matter, ruled by gravity, is the setting necessary for this experience of separation and exercise of» — la espiral teleológica en la formulación de George Trevelyan; los puntos suspensivos están en la fuente y el bloque se parte en el salto de plana.
«The divine purpose seems to be that man should have the opportunity of growing into a companion and co-creator with God. To date, however, he has tragically abused the trust reposed in him» — el cierre del mismo bloque de Trevelyan en la plana siguiente: el hombre como compañero y cocreador de Dios.
«The whole solar system, from the physical level on up to the cosmically oriented levels of awareness of the Solar Logos, is like a womb in which seeds of consciousness develop and unfold into a full flowering of that unobstructed awareness and creativity that is the God-life and cosmic consciousness inherent within all creation. At that point, these consciousnesses, full-fledged beings of radiant creative Divinity, go forth as graduates of this solar system into the infinite uni» — la espiral abierta en la formulación de David Spangler; el bloque se parte en el salto de plana.
«them and seeds for still greater manifestations of God-life yet to unfold from the potentials within Divine Mind» — el cierre de ese bloque de Spangler en la plana siguiente.
«feeling of confidence in the "reason" of nature has been shattered .... our vision of nature is undergoing a radical change towards the multiple, the temporal, and the complex. ... We were seeking general, all-embracing schemes that could be expressed in terms of eternal laws, but we have found time, events, evolving particles. We were also searching for symmetry, and here also we were surprised, since we discovered symmetry-breaking processes on all levels, from elementary particles up to biology and ecology» — Prigogine sobre el cambio de visión de la naturaleza; los corchetes y los puntos suspensivos están en la fuente.
«The ideas to which we have devoted much space in this book—the ideas of instability, of fluctuation—diffuse into the social sciences. We know now that societies are immensely complex systems involving a potentially enormous number of bifurcations exemplified by the variety of cultures that have evolved in the rel» — el cierre de Order out of Chaos, citado en bloque; el bloque queda partido por el aparato de notas al pie.
«since in our universe the security of stable, permanent rules seems gone forever. We are living in a dangerous and uncertain world that inspires no blind confidence, but perhaps only the same feeling of qualified hope that some Talmudic texts appear to have attributed to the God of Genesis: "Twenty-six attempts preceded the present genesis, all of which were destined to fail. The world of man has arisen out of the chaotic heart of the preceding debris; he too is exposed to the risk of failure, and the return to nothing. "Let's hope it works" [Halway Sheyaamod] exclaimed God as he created the World, and this hope, which has accompanied all the subsequent history of the world and mankind, has emphasized right from the outset that this history is branded with the mark of radical uncertainty» — la continuación de ese cierre en la plana siguiente, con la cita talmúdica sobre los veintiséis intentos previos al Génesis.
«If the universe is something that is creating itself as it goes along, it is as if you are pulling the rug out from under us. The picture generates a sense of insecurity as well as excitement. We don't know what the universe is going to do until it does it. There are no archetypes, no gods, no platonic ideas, no eternal laws, no immanence in anything, no implicate order. That seems bleak and austere» — la reacción de Renee Weber ante Prigogine, que Hanegraaff llama característica del New Age.
«Prigogine gives a double answer. Firstly, it is not his business to describe the universe as he would like it to be, but as it is. Secondly, the alternative of a closed and deterministic world may be even more unattractive, because it leaves no room for human freedom.» — la nota resume la doble respuesta de Prigogine a esa objeción.
«In self-transcendence ... the chord of consciousness becomes richer. In the infinite, it falls together with the divine. The divine, however, becomes manifest neither in personal nor any other form, but in the total evolutionary dynamics of a multilevel reality» — la formulación de Jantsch sobre la autotrascendencia y lo divino; los puntos suspensivos están en la fuente.
«Consider [the] kind of explanation which speaks of some sort of teleological "pull" in the evolutionary process, of evolution toward increased awareness» — el evolucionismo teleológico explícito lo formula Willis Harman; los corchetes están en la fuente y la cita se parte en el salto de plana.
«ty, freedom—in short, of evolution going somewhere (not in a predetermined sense, but in the sense of preferred direction). In that kind of evolutionary explanation the organism developed two eyes because at some deep level of inner understanding it wanted to see better!» — el cierre de esa cita de Harman en la plana siguiente.
«If consciousness is defined as the degree of autonomy a system gains in the dynamic relations with its environment, even the simplest autopoietic systems such as chemical dissipative structures have a primitive form of consciousness» — la definición de consciencia de Jantsch, citada en nota, con el reparo de Hanegraaff sobre por qué habría que definirla así.
«I have not understood him exactly. My feeling when I hear or read him is that his is a rather conservative view, in the sense that he very much emphasizes enfolding and unfolding. To my mind enfolding and unfolding is exactly as conservative as his point of view on hidden variables. ... In spite of his great originality, and of many things which I admire in Bohm's views, I still feel he is trying to come back to a classical transparancy of nature» — Prigogine sobre Bohm, en nota: lo tiene por una vista conservadora; los puntos suspensivos están en la fuente.
«The notion of soma-significance implies that soma (or the physical) and its significance (which is mental) are not in any sense separately existent, but rather that they are two aspects of one over-all reality.» — la soma-significancia se cita de Bohm.
«I was learning to recognize the invisible dimension where there are no measurements possible. In fact, it is the dimension of no-height, no-width, no-breadth, and no-mass, and as a matter of further fact, no-time. It is the dimension of the spirit» — el *presente espacioso* de Seth en palabras de Shirley MacLaine.
«The whole construction is like an educational play in which you are the producers as well as the actors. There is a play within a play within a play. There is no end to the 'within' of things. The dreamer dreams, and the dreamer within the dream dreams. But the dreams are not meaningless, and the actions within them are significant» — la imagen del juego dentro del juego es de Seth.
«Everything happens at once, and yet there is no beginning and end to it in your terms, so it is not completed in your terms at any given point. Your idea of development and growth ... implies a one-line march toward perfection, so it would be difficult for you to imagine the kind of order that per» — Seth sobre la paradoja del tiempo; los puntos suspensivos están en la fuente.
«In one respect, the body and physical objects go flying out in all directions from the inner core of the. whole self» — Seth sobre el cuerpo lanzado en todas direcciones; el punto tras *the* es del OCR.
«Over against the historicist mentality ... can be posed the theme of revolt against history, a quest for metahistorical meaning which can be classified generally as "Gnosticism" (24)» — la definición de gnosticismo de Raschke que Hanegraaff cita en nota y llama fuente de confusión; los puntos suspensivos están en la fuente.
«If and when science does get to establishing the Source, it will be acknowledging spirituality as a physical reality» — Shirley MacLaine sobre ciencia y espiritualidad, en nota.
«The fact that all the properties of particles are determined by principles closely related to the methods of observation would mean that the basic structures of the material world are determined, ultimately, by the way we look at this world; that the observed patterns of matter are reflections of patterns of mind» — el giro idealista que Hanegraaff detecta en Capra, en nota.
«Atomic physics discovered that it is just not possible to look at an atom without the atom's feeling an impact of the scientist's observation» — y el mismo giro, sin sutileza, en Henry Reed.
«My metaphysical system] is bafsed on the concept of a Universal Mind, or Cosmic Consciousness, which is the creative force behind the cosmic design. All the phenomena we experience are understood as experiments in consciousness performed by the Universal Mind in an infinitely ingenious creative play. The problems and baffling paradoxes associated with human existence are seen as intricately contrived deceptions invented by the Universal Mind and built into the cosmic game; and the ultimate meaning of human existence is to experience fully all the states of mind associated with this fascinating adventure in consciousness; to be an intelligent actor and playmate in the cosmic game. In this framework, consciousness is not something that can be derived from or explained in terms of something else. It is a primal fact of existence out of which everything else arises. This, very briefly, would be my credo» — el credo idealista es de Stanislav Grof, referido por Capra; los corchetes están en la fuente y el OCR imprime *bafsed*.
«But do you really believe the soul is a physical force?" "Yes, exactly. But it is a significantly different kind of force from the physical atomic and molecular forces that comprise the body. It is a subatomic force, the intelligent energy that organizes life. It is part of every cell, it is part of DNA, it is in us, and of us, and the whole of it—everywhere—is what we call 'God'» — el diálogo sobre el alma como fuerza física se cita de Shirley MacLaine.
«We are literally made up of God energy, therefore we can create whatever we want in life because we are each co-creating with the energy of God—the energy that makes the universe itself. ... If the pattern of that energy has order, and balance, and grace (which science claims it does), if it has meaning in terms of all life, what is to distinguish it from what the New Age calls God?» — MacLaine sobre la energía de Dios y la cocreación; los puntos suspensivos están en la fuente.
«Maybe the God-force is really scientific» — la fórmula que Hanegraaff toma por resumen del asunto, en boca del mentor David que MacLaine cita.
«There appears ... to be no conflict between a mature science and a mature» — la fórmula conciliadora se cita de Willis Harman; los puntos suspensivos están en la fuente.
«Whereas the data in any realm is itself immediate and direct (by definition), the pointing by mental data to other data (sensory, mental, or transcendental) is a mediate or intermediate process—it is a mapping, modeling, or matching procedure. And this mapping procedure—the use of mental data (symbols and concepts) to explain or map other data (sensory, mental, or transcendental)—simply results in what is known as theoretical knowledge» — la definición de conocimiento teórico es de Wilber.
«the attempt by the mind to arrange or categorize, however inadequately, the data of transcendelia ... this would include mental cartographies of the transmental realms, rational "plausibility arguments" for spirit; verbal discussions of Godhead» — la definición de las ciencias mandálicas es de Wilber; los puntos suspensivos están en la fuente.
«the methodologies and injunctions for the direct apprehension of transcendelia as transcendelia; direct and intuitive apprehension of spirit, noumenon, dharmakaya» — la de las ciencias noumenológicas o gnósticas, también de Wilber.
«the new physics has simply discovered the one-dimensional interpenetration of its own level (nonsentient mass/energy). While this is an important discovery, it cannot be equated with the extraordinary phenomenon of multidimensional interpenetration described by the mystics. ... To put it crudely, the study of physics is on the first floor, describing the interactions of its elements; the mystics are on the sixth floor describing the interactions of all six floors.... Further, physics and mysticism are not two different approaches to the same reality. They are different approaches to two quite different levels of reality, the latter of which transcends but includes the former. ... In the rush to marry physics and mysticism, using the shotgun of generalization, we tend to forget that quantum reality has almost no bearing whatsoever in the actual world of macroscopic processes. ... But it is precisely in the ordinary realm of rocks and trees that the mystic sees his mutual interpenetration of all matter. His basic oneness of the universe does not "start at the atomic level". When the mystic looks at a bird on wing over a cascading stream and says, "They are perfectly one", he does not mean that if we got a super microscope out and examined the situation we would see bird and stream exchanging mesons in a unitary fashion.... Ask almost any physicist if the connections between, say, a macroscopic tree and river are as intense and unitary as those between subatomic particles, and he will say no. The mystic will say yes. That is a fundamental issue and shows, in fact, that the physicist and the mystic aren't even talking about the same world» — la objeción de Wilber al paralelismo, citada en extenso, con el símil de los pisos y el del pájaro sobre el arroyo; los puntos suspensivos están en la fuente.
«it is said that a shift to a "perception of the holographic blur" would produce transcendent states.... By the account of the theory itself, I do not see that it would or could result in anything but an experience of one's own memory storage bin, properly blurred and without benefit of linear read-out. How one could jump from a blur of one's own memory to a crystal clear consciousness that transcends mind, body, self, and world is not made clear at all» — Wilber contra la lectura espiritual del holograma de Pribram; los puntos suspensivos están en la fuente.
«The transform of "things" into "frequencies" is not a transform of space/time into "no space, no time", but a transform of space/time objects into space/time frequencies. Frequency does not mean "no space, no time"; it means cycles/second or space per time. To read the mathematics otherwise is more than a quantum leap; it is a leap of faith» — Wilber sobre el dominio de frecuencias.
«even with its little bit of Heisenberg indeterminacy, the physical universe is much more deterministic than even level-2, biological beings. Any good physicist can tell you where Jupiter will be located a decade from now, barring disaster, but no biologist can tell you where a dog will move two minutes from now. It's a reflex thing to do—finally, after decades of saying the physical universe is deterministic and therefore human choice is an illusion, you find a little indeterminacy in the physical realm and you go nuts. ... You get so excited you forget you have just pulled the reductionist feat of the century: God is that big electron in the sky. The intentions are good, but the philosophy is so detrimental» — Wilber contra el uso libertario de la indeterminación cuántica; los puntos suspensivos están en la fuente.
«All things are not ultimately made of subatomic particles; all things, including subatomic particles, are ultimately made of God» — el aforismo con que Wilber resume su posición, en nota.
«head toward the meta-physical or mystical—and that is why so many of our pio» — el remate de la tesis de Wilber sobre los físicos místicos.
«God is.... Think of God as being, among so many other things, life and life force. Think of God as of an electric current, endowed with supreme intelligence. This "electric current" is there, in you, around you, outside of yourself. It is up to you how you use it. ... This concept may raise the question whether God is personal or impersonal, directing intelligence or law and principle. Human beings, since they experience life with a dualistic consciousness, tend to believe that either the one or the other is true. Yet God is both. But God's personal aspect does not mean personality. God is not a person residing in a certain place, though it is possible to have a personal God-experience within the self. For the only place God can be looked for and found is within, not in any other place. God's existence can be deduced outside of the self from the beauty of Creation, from the manifestations of nature, from the wisdom collected by philosophers and scientists. But such observations become an experience of God only when God's presence is felt first within. The inner experience of God is the greatest of all experiences because it contains all desirable experiences. This particular feeling experience might be called the cosmic feeling. ... I cannot describe this experience adequately within the limitations of human language. ... The oneness is total. It is an experience of bliss; the comprehension of life and its mysteries; all-encompassing love; a knowledge that all is well and there is nothing to fear. In the state of cosmic feeling you experience the immediacy of the presence of God within» — la exposición de Dios como corriente eléctrica inteligente y el *sentimiento cósmico* son de Eva Pierrakos, citadas en bloque; los puntos suspensivos están en la fuente.
«Source means the supply of infinite love, wisdom, and energy in the universe. For you, source may mean God, or the universal mind, or the oneness of all, or your true essence. However we conceptualize it, it can be found here and now within each of us, in our inner being» — la definición de *fuente* es de Shakti Gawain.
«Edgar Cayce believed in a personal God (cf. for instance SOS 112-113) but, as noted in chapter one, this aspect of his work is de-emphasized by his New Age followers.» — la nota consigna la excepción de Cayce y lo que sus seguidores hacen con ella.
«panentheistic Father/Mother God is forever a personal God» — la fórmula de Matthew Fox sobre el Dios personal de Jesús, en nota, con la duda que Hanegraaff le pone al lado.
«The universe has both personal and impersonal aspects: as I surrender and trust more, I find my relationship with this higher power becoming more personal. I can literally feel a presence within me, guiding me, loving me, teaching me, encouraging me. In this personal aspect the universe can be teacher, guide, friend, mother, father, lover, creative genius, fairy godmother, even Santa Claus. In other words, whatever I feel I need or want can be fulfilled through this inner connection. I seldom feel truly alone anymore. In fact, it is in physical aloneness that I often find the most powerful communion with the universe. At such times, the previously empty places inside of me are filled with the light. Here I find a constant guiding presence that tells me which move to make next and helps me to learn the lesson that lies in taking each step along my path» — el testimonio sobre el universo personal e impersonal es de Shakti Gawain, citado en bloque.
«a Higher Power—the God/Goddess within and without, Christ, Allah, Buddha, the All-That-Is» — la enumeración es del guía Orin, canalizado por Sanaya Roman.
«Wicca does not believe, as do the patriarchal monotheisms, that there is only one correct version of God and that all other God forms are false: the Gods of Wicca are not jealous Gods. We therefore worship the personification of the male and female principle, the God and the Goddess, recognizing that all Gods are different aspects of the one God and all Goddesses are different aspects of the one Goddess, and that ultimately these two are reconciled in the one divine essence. There are many flowers in the garden of the divine and therein lies its beauty» — el politeísmo cualificado de la Wicca se cita de Vivianne Crowley.
«God is experienced as flow, wholeness, the infinite kaleidoscope of life and death. Ultimate Cause, the ground of being, what Alan Watts called 'the silence out of» — el resumen de cómo ven a Dios los informantes de Marilyn Ferguson; el bloque se parte en el salto de plana.
«which all sound comes'. God is the consciousness that manifests as lila, the play of the universe. God is the organizing matrix we can experience but not tell, that which enlivens matter.... We need not postulate a purpose for this Ultimate Cause nor wonder who or what caused whatever Big Bang lauched the visible universe. There is only the experience. To Kazantzakis, God was the sum total of consciousness in the universe, expanding through human evolution. In the mystical experience there is the felt presence of an all-encompassing love, compassion, power. Individuals revived after clinical death sometimes describe a passage down a dark tunnel to an unearthly light that seems to emit love and understanding. It is as if the light itself is a manifestation of universal mind» — la continuación de ese bloque de Ferguson, con Kazantzakis y el túnel de los reanimados; los puntos suspensivos están en la fuente.
«the mind is the active force behind what we see around us. The mind is a primary reality of its own. It is a universal reality» — la mente como realidad primaria se cita de Henry Reed; los puntos suspensivos están en la fuente.
«the universe is a mind: a self-observing as well as self-organizing system. Our own minds could then be viewed as localized 'islands' of consciousness in a sea of mind, an idea reminiscent of Oriental conceptions of mysticism» — el físico Paul Davies, citado por Michael Talbot; los puntos suspensivos están en la fuente.
«We each form part of a universe of living energy, an immense, unified field of living, pulsating energy. If we are to speak of God, then God must comprise the totality of this universal life energy» — la energía viva universal se cita de George Trevelyan; los puntos suspensivos están en la fuente.
«Ecstasy soars upward, fueled by its own momentum, by its very being, transcending until it becomes an energy without a source. It becomes the source itself. This is the source which creates the worlds, creates the coalescence into thought, light, and form. This is the source which creates supernovas. Then it extinguishes itself to begin again after another cessation. It is the swelling moment of rapture, rewarded with bliss, exploded into ecstasy over and over again. It is the sourcing creative force across the entire universe. We use the nuances of these words in relationship to each other to explore the ecstatic frequency, which is itself a force field of divine energy in which we can learn to bathe our consciousness, to anchor our reality, to choose our path. The source ripples out in all directions on the current of ecstasy which knows no limitations or separations» — la creatividad como éxtasis se cita en bloque de Chris Griscom.
«God is love—which is the highest vibrational frequency of all» — la fórmula es de la entidad *John*, en conversación con Shirley MacLaine.
«Now into human thinking re-emerges the vision of the sacred, the deep certainty that the Universe is mind and that behind the wisdom poured into all the diverse forms of nature is a great oneness of intelligence. And transfusing this intelligence is an endless ocean working for the harmonizing of all life in a creative on-going flow of true evolution. This is Love and it is alive, permeating everything. Each one of us is a point of consciousness in a sea of greater consciousness» — el resumen de los seis elementos se cita de George Trevelyan.
«This book is about the calling forth of power, a power based on a principle very different from power-over, from domination. For power-over is, ultimately, the power of the gun and the bomb, the power of annihilation that backs up all the institutions of domination. Yet the power we sense in the seed, in the growth of a child, the power we feel writing, weaving, working, creating, making choices, has nothing to do with threats of annihilation. ... It is the power that comes from within. There are many names for power-from-within, none of them entirely satisfying. It can be called spirit—but that name implies that it is separate from matter, and that false split, as we shall see, is the foundation of institutions of domination. It could be called God—but the God of patriarchal religions has been the ultimate source and repository of power-over. I have called it immanence, a term that is truthful but somewhat cold and intellectual. And I have called it Goddess, because the ancient images, symbols, and myths of the Goddess as birth-giver, weaver, earth and growing plant, wind and ocean, flame, web, moon and milk, all speak to me of the powers of connectedness, sustenance, healing, creating» — el *poder desde dentro* se cita en bloque de Starhawk; los puntos suspensivos están en la fuente.
«all acts of love and pleasure are my rituals» — la fórmula sobre los actos de amor y placer, que la nota adjudica a la *Charge of the Goddess*.
«This is an often-quoted sentence from the so-called "Charge of the Goddess". The text is derived from Gerald Gardner's Book of Shadows and witches have long believed it to be of ancient origin. Recently, convincing proof has been given that the Charge was invented by Gardner himself, who incorporated fragments from Charles Leland and Aleister Crowley» — la nota deshace la atribución antigua de la Charge y se la adjudica a Gardner, siguiendo a Kelly.
«The great spiritual masters such as Christ and Buddha were totally in touch with their higher unlimited selves ... They were fully realized human beings who understood all of their incarnational experiences» — el lugar de Cristo y Buda entre los maestros se cita en nota de Shirley MacLaine; los puntos suspensivos están en la fuente.
«The basic principle of the Christ, the principle which illuminates onto this Earth, the principle which is to redeem both Humanity and this Earth, is that of sacrificial service in love. The Christ, therefore, is the spirit of service, of the sacrificing of the self, so that through the control of the lower elements of its being Humanity can rise to be an instrument of service... The Nazarene's life was intended to show what Humanity can achieve and what Humanity may do when it, too, is Christed. Do not think, however, that the Christ dwells only in a few beings of great evolution. The Christ expression exists in all of you, and the light which» — el Principio Crístico se cita en bloque de los libros de Ramala; el bloque se parte en el salto de plana y los puntos suspensivos están en la fuente.
«you shine, the Christ light, will vary according to your point of consciousness, your soul knowingness ... You are all Christs in the making» — el cierre de ese bloque de Ramala en la plana siguiente.
«they were not part of the evolutionary stream of Earth. It was necessary for an agent of Earth to reach a point where he could link with the Cosmic Christ and radiate his energies» — el límite de los grandes seres previos, citado de Spangler.
«Thus began one of the greatest dramas of this planet's history, the impregnation of an aspect of the Cosmic Christ, through the consciousness of Jesus, into the physical, etheric and spiritual life of Earth» — la impregnación de la tierra por el Cristo, citada de Spangler.
«One is a presence that pervades everything else. It is beyond description, but I think of it as the absolute foundation for everything that exists. Sometimes I call this God. ... This presence is universal, transcendent, and beyond human imagining, and at the same time it is profoundly personal, immediate, and accessible. There is an extension or aspect of this Godhead that reaches deep into the incarnational patterns of creation and links the immanent with the transcendent, the particular with the universal. One might call it active or dynamic sacredness. I think of it generically as the avatar function. Sometimes I experience it as two separate presences. The first is a presence that, when I encounter it, is like entering a deep, deep well of peace, compassion, and serenity. It has a quality of depth to it that beggars description. This presence I have always identified as the Buddha ... The second is a presence of love and compassion as well and a presence of peace, but it possesses a powerfully stimulating energy.... When I first encountered it, it simply said, "I am that which you have named the Christ» — las presencias que Spangler declara experimentar, citadas en bloque; los puntos suspensivos están en la fuente.
«I experience this dimension in various ways. At times it seems like an event horizon: on the one side of it lies singularity and the merging into oneness of all the geometries and dimensions that we know of, while on the other side of it lies the multiverse in all its diversity and unfolding splendor. Yet at the same time that it is a boundary, it is also a path winding through the whole multiverse, connecting each part to the singularity—to the ultimate Source. ... Because this dimension is available to us, human beings have always been able to experience it. Throughout history, it has been called different things, but the name most familiar to us in our culture is the Christ. We think of the Christ as a person, and often as an energy or a state of consciousness. Moving into the inner realms, though, it can be experienced as a dimension that runs through all the enfolded and unfolded universes and dimensions, right back to the Source. ... The Christ is a way of extending ourselves and manifesting ourselves in the universe in a manner that generates qualities of empowerment, participation, communion, co-creativity, compassion, and love, to name a few. However, it may be helpful as well to see the Christ as a kind of meta-geometry or meta-topology that is accessible to every point of incarnation within creation» — el Cristo como dimensión participativa se cita en bloque de Spangler; los puntos suspensivos están en la fuente.
«the pattern that connects" all the atoms and galaxies of the universe, a pattern of divine love and justice that all creatures and humans bear within them. ... The Cosmic Christ will make things happen, will effect a change of heart, a change of culture, a change of ways. ... This book is about the sacred and our response to it: reverence. The sacred what? The sacred everything. The sacred creation: stars, galaxies, whales, soil, water, trees, humans, thoughts, bodies, images. The holy omnipresence of the Divine One in all things. The Western term for this image of God present in all things is "the Cosmic Christ» — el Cristo Cósmico de Matthew Fox, que toma la fórmula de Bateson; los puntos suspensivos están en la fuente.
«To the age-old question 'Are the Gods real' ..., the witch answers confidently 'Yes'. To the witch, the Divine Principle of the Cosmos is real, conscious and eternally creative, manifesting through Its creations, including ourselves. This belief is of course shared by the followers of all religions, which differ only in the God-forms (or single God-form) which they build up as a channel of communication with Its aspects. And even these various God-forms differ less than would appear at first sight. For example, the ancient Egyptian's Isis, the witch's Aradia and the Catholic's Virgin Mary are all essentially man-conceived Goddess-forms relating to, and drawing their power from, the same Archetype. We say 'man-conceived', but the building up of a God-form or Goddess-form is of course a two-way process; even a partially adequate man-conceived symbol improves communication with the unknowable Archetype, which in turn feeds» — la respuesta a si los dioses son reales se cita de los Farrar, con Isis, Aradia y la Virgen María como formas de un mismo arquetipo; los puntos suspensivos están en la fuente y el bloque se parte en el salto de plana.
«A non-religious psychologist would probably answer 'No' to the same question. He would maintain that the Archetypes, though vital to man's psychic health, are merely elements in the human Collective Unconscious and not (in the religious sense) cosmic in nature.» — la objeción del psicólogo no religioso, dentro del mismo bloque de los Farrar.
«Voltaire said: 'If God did not exist, it would be necessary to invent him'. That remark can be taken as cynical; but it can also be rephrased: 'Whether the archetypal God-forms are cosmically divine, or merely the living foundation-stones of the human psyche, we would be wise to seek intercourse with them as though they were divine» — el dicho de Voltaire y la reformulación que los Farrar hacen de él.
«henotheism denotes 'a personal devotion to one god ... without involving rejection or neglect of other gods» — la definición de henoteísmo se cita en nota de Versnel; los puntos suspensivos están en la fuente.
«He knows because He is part of God; He perceives because He was sent to save humanity [an allusion to the distinction between perfect and imperfect knowledge—divine gnosis and illusionary "perception"—developed in CiM:T 35-37» — la doctrina del Espíritu Santo de A Course in Miracles, citada en nota; los corchetes son de Hanegraaff y la nota se parte en el salto de plana.
«All these planes or realms interpenetrate, since each operates on a different frequency and so is invisible to those below it. The subtler planes traverse and interpenetrate the denser. So we may recover the concept of the angelic hierarchies as referring to a phenomenon of reality and important in our lives. The angels, the lowest of the nine heavenly hierarchies, are nearest to man. It appears that their task is to help and guide the human being while sojourning on the earth plane. Now, the angelic worlds are all part of the Thought of God. They cannot be separated from it. Their delight is to serve the Will of God as it operates harmoniously through the Divine Law. The angels are not, therefore, concerned with free will as such. That is the peculiar gift to mankind. ... Humanity has been called the Tenth Hierarchy, a great continuum of souls in evolution towards moral freedom and creativity» — la jerarquía angélica de nueve niveles se cita en bloque de George Trevelyan; los puntos suspensivos están en la fuente.
«There are many levels of guides, entities, energies, and beings in every octave of the universe. There are those who are lords, just like there were Crecian lords on one octave of reality, and ascended masters on another octave of reality. There are lords of the universe, the galactic frequencies. They are all there to pick and choose from in relation to your own attraction/repulsion mechanisms. They are all orchestrating to bring this planet, which is so desperately out of balance, into balance» — la jerarquía de guías y señores se cita de Chris Griscom; el OCR imprime *Crecian* por Grecian.
«Elementals are natural energies associated with the elements of Earth, Water, Fire and Air. We can't really be sure what they are like in their own realms, for like all beings that appear to our clouded vision, they tend to be shaped by our own imagination. ... They look like their element, flowing, streaming, illuminating, almost invisible giant vortices of power, but because they are willing to limit themselves to the stereotyped image constructed by humans, they may be perceived as nymphs or dryads or sylphs or gnomes. Once you learn to catch them unaware, by entering their worlds gently and without making cross-dimensional ripples, you may see them as they are. Do realise, though, that all these beings are huge, vast, lofty and expansive. Imagining them as little animal-like spirits diminishes them and demeans their might. They are eternal, awesome, potent and far wiser than we children of Earth» — la descripción de los elementales se cita de Marian Green; los puntos suspensivos están en la fuente.
«the invisible guide ... can speak in your thinking with the still» — la voz del guía invisible se cita de George Trevelyan; los puntos suspensivos están en la fuente y la frase se parte en el salto de plana.
«small voice. He can use your faculty of intuition to suggest to you a course of» — el cierre de esa cita de Trevelyan en la plana siguiente.
«There are so many places that guides come from that they appear to be infinite. You might find it useful to classify guides into those who have been incarnated on the earth and lived at least one earth life; those who have not lived an earth life and are from dimensions outside the galaxy and stars, such as the fourth dimension; the Masters, such as St. Germain; Angels, such as Michael and Raphael, including guardian angels; and extraterrestrial entities from other galaxies and planets. There are other guides that do not fit into these categories. I, Orin, have lived one earth life very long ago in your years, so that I could better understand physical existence. I have long since evolved into pure light and spirit, having no physical body. DaBen is also a being of light and has not lived an earth life» — la clasificación de los guías se cita de la entidad Orin, con San Germán, Miguel y Rafael dentro; los puntos suspensivos están en la fuente.
«Human beings like yourselves, but older. They are not Gods, nor Angels, nor Elementals, but are those individuals who have achieved and completed the same task as you have set yourselves» — la definición de los *maestros* que la nota cita de la ocultista Dion Fortune.
«A relative exception is George Trevelyan, who sometimes speaks about the "dark forces", and adopts the anthroposophical theory of the demonic entities Lucifer and Ahriman» — la nota consigna la excepción demonológica de Trevelyan, tomada de la antroposofía.
«Not all entities from the higher realms choose to be guides, just as not all of you choose to be channels. Work on the other planes of reality is as varied as your work can be on earth. Guides are certain beings who are highly skilled at transmitting energy from their dimension into yours.... Guides can appear to your inner eye as particular nationalities with clothing that is appropriate. I, Orin, appear to Sanaya as a radiant shimmer of light that sits around her body when she channels. She is aware that I am about eight or nine feet tall. All that she can see when she tries to see my face is brilliant white light. I often appear in robes such as your ancient monks wore. Some report seeing their guides as color. Some perceive their guides as sounds, others feel their guides as openings into their hearts. ... Some people picture their guides as familiar figures they have known, such as Christ, Buddha, or angels, who represent great love and wisdom to them. Guides can appear as American Indians, Chinese sages, East Indian masters, or as one of the Great Masters, such as St. Germain. Guides may appear as either male or female, although in the realms of pure energy there is no polarity, so guides are not truly male or female. Guides will choose an identity that will best accomplish what they are here to do, or one that you can most relate to» — la tipología de los guías y su modo de aparecer se cita en bloque de la entidad Orin; los puntos suspensivos están en la fuente.
«As I speak to you now, I can understand life only as it exists within this Solar Body. That is the limitation of my consciousness, for I cannot understand the planes of consciousness beyond that of our Creator» — el límite de su propia consciencia lo declara uno de los maestros de Ramala.
«At all times of communication it should be remembered, because we are not the Source, that everything that we say must be carefully considered before being acted upon. You must always use your God-given powers of discrimination. We would insist that nothing that we say is ever taken as the truth, just because it comes from our side of life» — la advertencia contra tomar por verdad lo que dice la entidad, citada de Ramala.
«encourage you to use your own wisdom and discernment rather than blindly follow anything you are told. They never tell you that you "have to" do something or attempt to determine a direct outcome in you personal life. ... They will encourage you not to give your power to them» — las entidades de Roman y Packer contra la obediencia ciega; los puntos suspensivos están en la fuente.
«That is, we come back into an experience of our true selves, the God-like nature or the universal mind that is within us all. Through this experience we are eventually restored to our full spiritual power, the emptiness inside us is filled up from within, and we become radiant beings, sharing the light and love that comes from within us with every» — la vuelta al sí mismo verdadero se cita de Shakti Gawain.
«scious mind is capable of very exact, penetrating focus. Yet it also becomes» — la mente consciente como foco penetrante se cita de Henry Reed; la frase se parte en el salto de plana.
«isolated from the rest of the mind by this very narrow focus» — y su cierre en la plana siguiente.
«Figure A. The Relation between Individual Conscious Minds and the One Mind.» — el pie de la primera figura, tal como lo imprime la plana.
«Figure B. Regions of the Mind.» — y el pie de la segunda.
«In a universe in which mind is software, it is possible to imagine an overall gestalt of consciousness, a supermind, existing since creation, encompassing all the fundamental fields of nature, and taking upon itself the task of ordering the laws of physics. Davies states, "This would not be a God who created everything by supernatural means, but a directing, controlling, universal mind pervading the cosmos and operating the laws of nature to achieve some specific purpose. We could describe this state of affairs by saying that nature is a product of its own technology, and that the universe is mind: a self-observing as well as selforganizing system. Our own minds could then be viewed as localized 'islands' of consciousness in a sea of mind, an idea reminiscent of the Oriental conception of mysticism» — el pasaje de Michael Talbot que cita a Davies, en bloque; los puntos suspensivos están en la fuente.
«J Z Knight characterizes man as 'the altered state of God» — la fórmula sobre el hombre como estado alterado de Dios es de J Z Knight, y Hanegraaff la llama afortunada.
«the most controversial concept of the New Age philosophy: the belief that God lies within, and therefore we are each part of God. Since there is no separateness, we are each Godlike, and God is in each of us. We experience God and God experiences through us. We are literally made up of God energy, therefore we can create whatever we want in life because we are each co-creating with the energy of God—the energy that makes the universe itself» — la formulación de MacLaine sobre la divinidad de cada quien, citada en bloque.
«You never knew how beautiful you were, for you never really looked at who and what you are. You want to see what God looks like? Go look in a reflector— you are looking God straight in the face» — el texto de la contraportada de Ramtha: An Introduction, junto al retrato de J Z Knight.
«It was not until I observed and pondered life and its ongoingness that I discovered who the Unknown God truly was. I reasoned that the Unknown God was not the gods created through the altered thinking of man. I realized that the gods in» — el descubrimiento del Dios Desconocido, citado en bloque de Ramtha; el bloque se parte en el corte de chunk.
«men's minds are only the personalities of the things they fear and respect the most; that the true God is the ongoing essence that permits man to create and play out his illusions however he chooses, and that will still be there when man returns yet again, another spring, another life. I realized that it is in the power and the ongoingness of the life-force where the Unknown God truly lies. Who was the unknown God? It was me... and the birds in their night nest, the frost on the reeds, the morning dawn and evening sky. It was the sun and the moon, children and their laughter, alabaster knees and running water, and the smell of garlic and leather and brass. This understanding took a long time for me to grasp, though it had been right in front of me all the time. The Unknown God wasn't beyond the moon or the sun—it was all around me! It was with this new birth of reasoning that I began to embrace life, to hold that dear to me, and to find a reason to live. I realized that there was more than blood and death and the stench of war; there was Life—far greater than we had ever perceived it to be. It was through this realization that I would understand, in the years to come, that man is the greatest of all things; and that the only reason the sun is ongoing while man dies, is the sun never even contemplates death. All it knows ... is to be.» — la continuación de ese bloque de Ramtha; los puntos suspensivos están en la fuente.
«it is ongoing, free-moving, all-consuming; it has no boundaries and no form; it is magical, exploratory and adventurous. ... and the wind never judges man. The wind never forsakes man. The wind, if you call it, will come to you... through love. Ideals should be like that» — el elogio del viento, citado de Ramtha; los puntos suspensivos están en la fuente.
«I became an unseen power that has no form, that is pulsat» — la ascensión de Ramtha, citada en la plana con la palabra final aparte.
«Everyone is God. Everyone» — la ley espiritual básica del universo, en boca de la entidad Tom McPherson, citada en nota.
«you see, each soul is its own God. You must never worship anyone or anything other than self. for you are God. To love self is to love God» — el mensaje del Yo Superior de MacLaine, en nota; los puntos suspensivos están en la fuente.
«After I ascended is when I knew everything I wanted to know, because I went out of the density of flesh and into the fluidness of thought; and in so doing, I was not inhibited by anything. Then I knew that man truly was, in his essence, God. ... That is when peace came. That is when I began to know more. That is when I became one with the Unknown God. ... I was Ram the Conqueror. I am now Ram the God. I was a barbarian who became God through the simplest and yet the most profound of things. What I teach you is what I learned» — el relato de la ascensión y la enseñanza se citan en bloque de Ramtha; los puntos suspensivos están en la fuente.
«David Spangler speaks of 'another part of myself, one that is vastly more expansive than my personality; it is a deeper self, one that participates in eternity even as my daily self participates in time» — el Yo Superior en la formulación de David Spangler.
«As you open to the higher dimensions of yourself, you will be able to lift the veils of illusion and see the world through the eyes of your Higher Self. You will link your throat23 with your Higher Self and express truth and love in all you say. Your mind will be illumined and your emotions will be harmonious as they are blended with the light of your Higher Self» — lo que promete la entidad Orin sobre el Yo Superior; Hanegraaff anota que el *throat* alude presumiblemente al chakra de la garganta.
«began to realize that "it" (my higher self) seemed to know more than "I" (my personality self) did about a lot of things. I saw that it would probably be smart to try and find out what that inner guidance was telling me and follow it. Every time I did that it seemed to work» — el descubrimiento de la guía interior se cita de Shakti Gawain.
«The High Self stages trials and situations, allowing us free rein to hurt ourselves and to follow our whims and desires, our ambitions and self-aggrandizement, until ultimately, disillusioned, we turn and come back to Him as He waits within» — el Yo Superior que monta pruebas se cita de George Trevelyan.
«the I AM, the great Cosmic Being, the Beloved, is personalized for us through our» — Trevelyan otra vez, en nota; los puntos suspensivos están en la fuente.
«Gary Zukav presents a not uncommon variation by describing the Higher Self as the connecting link, not between the Universal Mind and the personality, but between the Soul and the personality. The soul is more than the Higher Self, but less than the Universal Mind. The personality cannot communicate with the fullness of its own soul, and needs the Higher Self as an interme» — la variante de Gary Zukav, en nota: el Yo Superior enlaza el alma con la personalidad.
«Chris Griscom describes the Higher Self as the 'megaphone of the soul' (ENF 10). The soul itself, in her view, remains 'unknown and foreign» — y la de Chris Griscom, en la misma nota.
«this invisible continent on which we all make our home', and concludes that 'the separate self is an illusion» — Marilyn Ferguson sobre el Yo Superior y el yo separado, en nota.
«The higher unlimited superconsciousness can best be defined as one's eternal unlimited soul—the soul that is the real "you". The soul that has been through incarnation after incarnation and knows all there is to know about you because it is you. It is the repository of your experience. It is the totality of your soul memory and your soul energy. It is also the energy that interfaces with the energy we refer to as God. It knows and resonates to God because it is a part of God. As in the mind of man there are many thoughts, so in the mind of God there are many souls. Our higher unlimited self, which has been a child of God from the beginning of time, is with us every instant, silently (and sometimes not so silently) guiding us through events and experiences which we elect to have for ourselves in order to learn more fully who we are and what the God energy is. That energy is totally aware and the more we listen to it, the more aware each of us can become. The great spiritual masters such as Christ and Buddha were totally in touch with their higher unlimited selves and were therefore capable of accomplishing whatever they desired. They were fully realized human beings who understood all of their incarnational experiences and were able to incorporate their knowledge and understanding into lives of service for others. While the goal of realizing oneself is basically quite simple it is also awesome. It is to realize that we are part of God...which is to say, total love and light» — la definición del Yo Superior se cita en bloque de Shirley MacLaine, con los maestros espirituales dentro; los puntos suspensivos están en la fuente.
«It took my breath away. I said nothing. ... It was a powerful form, quietly standing in the center of my inner space, looking at me with total love! The figure was very tall, an androgynous being with long arms and the kindest face I had ever seen. The hair was reddish gold and the features aquiline. The figure lifted its arms and welcomed me to recognize it, saying, "I am the real you!". I heard the words inside my heart and I knew they were true. Tears spilled down my cheeks as I proceeded to carry on an internal conversation with this being, who told me things about myself I had always wanted to know. I asked questions about people, my marriage, my family (what relation they had had to me previously), what to expect in my professional work, and so on» — el encuentro con el Yo Superior andrógino se cita de MacLaine; los puntos suspensivos están en la fuente.
«The soul can be considered as an electromagnetic energy field, of which you are part. It is a field of concentrated action when you consider it in this light—a powerhouse of probabilities or probable actions, seeking to be expressed; a grouping of nonphysical consciousness that nevertheless knows itself as an identity. ... The soul can be described ... as a multidimensional, infinite act, each minute probability being brought somewhere into actuality and existence; an infinite creative act that creates for itself infinite dimensions in which fulfillment is possible» — la definición del alma como campo electromagnético se cita de Seth; los puntos suspensivos están en la fuente.
«A prominent example mentioned by Seth is the soul of "The Christ", which included the three parallel personalities of John the Baptist, Jesus, and Paul» — la nota consigna el ejemplo de Seth: un alma con tres personalidades paralelas.
«Because they function through different modes of awareness, communication between the two is difficult. It is as if they speak different languages. It is Younger Self which directly experiences the world, through the holistic awareness of the right hemisphere. Sensations, emotions, basic drives, image memory, intuition, and diffuse perception are functions of Younger Self. Younger Self s verbal understanding is limited; it communicates through images, emotions, sensations, dreams, visions, and physical symptoms. Classical psychoanalysis developed from attempts to interpret the speech of Younger Self. Witchcraft not only interprets, but teaches us how to speak back to Younger Self. Talking Self organizes the impressions of Younger Self, gives them names, classifies them into systems. As its name implies, it functions through the verbal, analytic awareness of the left hemisphere. It also includes the set of verbally understood precepts that encourage us to make judgments about right or wrong. Talking Self speaks through words, abstract concepts, and numbers» — el par Younger Self / Talking Self se cita en bloque de Starhawk.
«the Deep Self is connected to Younger Self, and not directly linked to Talking Self. ... It is not the conscious mind, with its abstract concepts, that ever actually communicates with the Divine; it is the unconscious mind, the Younger Self that responds only to images, pictures, sensations, tangibles. To communicate with the Deep Self, the Goddess/God Within, we resort to symbols, to art, poetry, music, myth, and the actions of ritual that translate abstract concepts into the language of the unconscious. Younger Self—who can be as balky and stubborn as the most cantakerous threeyear-old—is not impressed by words. Like a native of Missouri, it wants to be shown. To arouse its interest, we must seduce it with pretty pictures and pleasurable sensations—take it out dining and dancing, as it were. Only in this way can Deep Self be reached» — cómo se llega al Yo Profundo, citado de Starhawk; los puntos suspensivos están en la fuente y el OCR imprime *cantakerous*.
«man, not accepting death, abandons his mortal organism and escapes into something much more "solid" and impervious than "mere" flesh—namely ideas. Man, in fleeing death, flees his mutable body and identifies with the seemingly undying idea of himself.... This "ideal image of himself', this "ego", seems to promise man something that his mutable flesh will not: immortality» — el dualismo terciario en la formulación de Wilber; los puntos suspensivos están en la fuente.
«a fraudulent self-image composed of only fragments of the true ego. In an attempt to make his self-image acceptable, the person renders it inaccurate. Now this inaccurate and impoverished self-image we will be calling the Persona; and the disowned, alienated, and projected facets of the ego which now appear to be external, we will call the Shadow» — la Persona y la Sombra, citadas de Wilber.
«Some authors with a strong this-worldly orientation—neopagans in particular—have criticized New Age tendencies to emphasize only "light and love" and ignore (i.e., repress) the dark» — la nota registra la crítica neopagana al New Age que solo habla de luz y amor, con Shakti Gawain sumada.
«All these therapeutic strategies share the belief that, if the process behind the symptoms is supported, it will result in self-healing and consciousness expansion after a temporary accentuation of the discomfort. ... the driving force behind the symptoms seems to be, in the last analysis, the tendency of the organism to overcome its sense of separateness, or its exclusive identification with the body ego and the limitations of matter, three-dimensional space, and linear time. Although its ultimate objective is to connect with the cosmic field of consciousness and with a holonomic perception of the world, in a systematic process of self-exploration this final goal can take more limited forms. ... The major obstacle in the process of healing so understood is the resistance of the ego, which shows a tendency to defend its limited self-concept and world view, clings to the familiar and dreads the unknown, and resists the increase of emotional and physical pain. It is this determined effort of the ego to preserve the status quo that interferes with the spontaneous healing process and freezes it into a relatively stable form that we know as psychopathological symptoms» — el papel del ego en la resistencia a la sanación se cita en bloque de Stanislav Grof; los puntos suspensivos están en la fuente.
«It is a commonplace generalization among New Age devotees that in modern Western society, which is dominated by scientific and technological thinking, we have developed our left brain at the expense of the right. The criticism is that we rely too much on linear thought, on processing information sequentially, and not enough on intuition» — la crítica al predominio del hemisferio izquierdo se cita de Nevill Drury.
«the "left-brain, right-brain" myth of pop psychology» — la fórmula desengañada es de Willis Harman, en nota.
«The left- and right-hemisphere brain research, so exciting in the late seventies, today leaves me less enthusiastic» — el desencanto de Starhawk en el comentario de 1989 a su primera edición, en nota.
«I hope the public will not do to the metaphor of the hologram what they» — la advertencia de William Irwin Thompson, en nota; la frase se parte en el corte de chunk.
«The existence of transpersonal experiences violates some of the most basic assumptions and principles of mechanistic science. They imply such seemingly absurd notions as the relativity and arbitrary nature of all physical boundaries, nonlocal connections in the universe, communication through unknown means and channels, memory without a material substrate, nonlinearity of time, or consciousness associated with all living forms (including unicellular organisms and plants) and even inorganic matter. Many transpersonal experiences involve events from the microcosm and macrocosm—realms that cannot be directly reached by human senses—or from periods that historically precede the origin of the solar system, of planet Earth, of living organisms, of the nervous system, and of Homo Sapiens. These experiences clearly suggest that, in a yet unexplained way, each of us contains the information about the entire universe or all of existence, has potential experiential access to» — lo que las experiencias transpersonales violarían, citado en bloque de Grof; el bloque se parte en el salto de plana.
«all its parts, and in a sense is the whole cosmic network, as much as he or she is just an infinitesimal part of it, a separate and insignificant biological entity» — la continuación de ese bloque de Grof en la plana siguiente.
«The universe is seen as an infinite web of adventures in consciousness, and the dichotomies between the experiencer and the experienced, form and emptiness, time and timelessness, determinism and free will, or existence and nonexistence have been transcended» — el universo como red infinita de aventuras de la consciencia, citado de Grof.
«it is not possible to interpret them simply as intrapsychic phenomena in the conventional sense. On the one hand, they form an experiential continuum with biographical and perinatal experiences. On the other hand, they frequently appear to be tapping directly, without the mediation of the sensory organs, sources of information that are clearly outside of the conventionally defined range of the individ» — la defensa de Grof contra la lectura intrapsíquica; la nota registra que en otro libro el *frequently appear to be* se vuelve *seem to be*.
«genuine ancestral, phylogenetic, racial, and past incarnation matrices, or ... authentic experiences of consciousness of other people, animals, or other aspects of the phenomenal world» — las matrices que Grof declara genuinas y auténticas, con las cursivas que Hanegraaff dice haber añadido; los puntos suspensivos están en la fuente.
«Dragons, griffins, and other animals that would be considered "mythical" by us in the OSC are "real" in the SSC. The idea that there are "mythical animals is a useful and valid construct in OSC life, but superfluous and irrelevant in SSC experience. "Fantasy" can be said to be a term applied by a person in the OSC to what is experienced in the SSC. Conversely, a person in the SSC may perceive the experiences of the OSC to be illusory in SSC terms. Both are right, as viewed from their own particular states of consciousness» — el par de estados de consciencia se cita en bloque de Michael Harner.
«After all, none of us really knows what is going on» — la humildad del chamán, citada de Harner.
«trance states are both subjective and objective. There is a continuum of experience, part of which is relevant only to the individual's interior world, and part of which can be shared and agreed on by others. What begins in the imagination becomes real—even though that reality is of a different order than the reality of the physical senses. ... whether those entities [experienced in trance states] are internal forces or external beings depends on how one defines the self. It is more romantic and exciting (and probably truer) to see them as at least partly external; it is psychologically healthier and probably wiser to see them as internal» — el estatuto de los estados de trance se cita de Starhawk, con los corchetes de Hanegraaff dentro; los puntos suspensivos están en la fuente.
«Stewart prefers not to call them 'archetypes', because that implies a set of psychological personae, implying unreality. Like the Gods ..., the Otherworlds and its inhabitants are real in their own worlds, in their own right, they are not the result of imaginative or mental states; for although ... their forms often vary between cultures, there is a close correspondence in the ways in which they are perceived» — la posición de Bob Stewart, citada por Caitlin y John Matthews; los puntos suspensivos están en la fuente.
«Like the giraffe and the duck-billed platypus, the creatures inhabiting these remoter regions of the mind are exceedingly improbable. Nevertheless they exist, they are facts of observation» — la cita de Aldous Huxley que Grof aduce, en nota; los puntos suspensivos están en la fuente.
«We now have the language of psychology to give us contemporary terms for what our ancestors spoke of as 'supernatural'. ... We talk about 'altered states of consciousness' whilst the priests of the past knew of visions and oracular messages» — Marian Green rozando el reduccionismo psicológico, en nota; los puntos suspensivos están en la fuente.
«With the advent of the participator principle the entire matter-space-time continuum of the physical universe becomes merely a state of being» — el continuo materia-espacio-tiempo como estado de ser, citado de Michael Talbot.
«Great nature is contained within and without, the planes of our inner life demanding differing frequencies of consciousness for nature's manifest forms, but offering perhaps equal ontological reality» — la naturaleza interior y exterior, citada de Jean Houston.
«if we realize that we are part of a dynamic system, one in which any action affects the whole, we are empowered to change» — el ejemplo de retórica sugerente que aduce, de Marilyn Ferguson.
«Mind becomes a creative factor not only in image-forming, but also in the active transformation of outer reality» — y el otro, de Erich Jantsch.
«projections of consciousness, like images on a screen» — las experiencias de vida como proyecciones, citadas de Henry Reed.
«we are hypnotized by the projection, and the dream becomes real» — y la hipnosis que Reed le atribuye al espectador.
«How is your future created? Through thought. All of your tomorrows are designed by your thoughts this very day. For every thought you embrace, every fantasy you have, for whatever emotional purpose, creates a feeling within your body, which is recorded within your soul. That feeling then sets a precedent for the conditions» — la ley del pensamiento creador se cita en bloque de Ramtha; el bloque se parte en el salto de plana.
«in your life, for it will draw to you circumstances that will create and match the same feeling that has been recorded in your soul. And know that every word you utter is creating your days to come ... Do you think that things happen to you simply by chance? There is no such thing as an accident or a coincidence in this kingdom—and no one is what is termed a "victim" of anyone else's will or designs. Everything that happens to you, you have thought and felt into your life. Either it has been fantasized in what-ifs or in fears, or someone has told you that something would be, and you accepted it as a truth. Everything that happens, happens as an intentional act that is ordained through thought and emotion. Everything! Every thought you have ever embraced, every fantasy you have ever allowed yourself to feel, all the words you have spoken, have all come to pass or are waiting to come to pass. For thought is the true giver of life that never dies, that never can be destroyed, and you have used it to create every moment of your life, for it is your link to the Mind of God» — la continuación de ese bloque de Ramtha en la plana siguiente; los puntos suspensivos están en la fuente.
«the farthest star lives in you and you are the stargate through which the world is seeded with new forms. You are identity and holonomy, the One and the Many. You are ubiquitous through space-time, existent in the Ultimate, and uniquely yourself in local reality. You are the hologram knowing the Hologram» — el holograma que se conoce a sí mismo, citado de Jean Houston; los puntos suspensivos están en la fuente.
«What is the center of the universe? Every place is the center. Who is the center? Everyone is the center» — el centro del universo, citado de Shirley MacLaine.
«Twenty of us sat around an oval table; a crystal was passed to each of us and we expressed in words what we would like to manifest in our lives for the following year. The open and direct honesty was heart-glowing to witness. But when the crystal came to me I found myself expressing an understanding that for me was true, but for some of the others seemed outlandish. I began by saying that since I realized I created my own reality in every way, I must therefore admit that, in essence, / was the only person alive in my universe. I could feel the instant shock waves undulate around the table. I went on to express my feeling of total responsibility and power for all events that occur in the world because the world is happening only in my reality. And human beings feeling pain, terror, depression, panic, and so forth, were really only aspects of pain, terror,» — el relato del solipsismo declarado en la cena de fin de año se cita en bloque de MacLaine; el bloque se parte en el salto de plana.
«depression, panic, and so on, in me. If they were all characters in my reality, my dream, then of course they were only reflections of myself. I was beginning to understand what the great masters had meant when they had said "you are the universe". If we each create our own reality, then of course we are everything that exists within it. Our reality is a reflection of us. Now, that truth can be very humorous. I could legitimately say that I created the Statue of Liberty, chocolate chip cookies, the Beatles, terrorism, and the Vietnam War. I couldn't really say for sure whether anyone else in the world had actually experienced those things separately from me because these people existed as individuals only in my dream. I knew / had created the reality of the evening news at night. It was in my reality. But whether anyone else was experiencing the news separately from me was unclear, because they existed in my reality too. And if they reacted to world events, then I was creating them to react so I would have something to interact with, thereby enabling myself to know me better. My purpose in mentioning this on New Year's Eve was to project a hope that if I changed my conception of reality for the better in the coming year, I would in effect be contributing to the advancement of the world. Therefore my New Year's resolution was to improve myself—which would in turn improve the world I lived in. Most of the faces around the table looked scandalized. ... I had clearly gone too far. The discussion that ensued was a microcosm of the world itself. And while the others expressed their objections, I felt / was creating them to object, so that I could look at some things I hadn't resolved myself. In other words I was them. They were me. And all because I was creating them as characters in my play. The classic question was asked: If what I was proposing was true, would it also be true that I did nothing for others, everything for myself? And the answer was, essentially, yes. If I fed a starving child, and was honest about my motivation, I would have to say I did it for myself, because it made me feel better» — la continuación de ese bloque, con la Estatua de la Libertad y la guerra de Vietnam dentro.
«not responsible for them, I would feel responsible to my own feelings which desire to be positive and loving. Thus, in uplifting my own feelings I would uplift the feelings of my fellow human beings. How do we change the world? By changing ourselves. That was the gist of my New Year's projection» — y su cierre, del otro lado del corte de chunk.
«where individuals have said they are not responsible for the suffering in the world since those who suffer have obviously chosen and created that experience» — el asco que David Spangler declara ante ese razonamiento, en nota.
«If you read something you don't like or don't agree with, don't accept it; it isn't true for you. It may be true for others, but you don't have to make it part of your reality» — la irrelevancia de la realidad ajena, citada de Sanaya Roman.
«Those of us susceptible to the pitfalls of the "me generation" find creating our own reality leading us into a hall of mirrors. Everywhere we look, all we see is ourselves» — la advertencia contra la sala de espejos es de Henry Reed.
«The physical world is our creation: we each create our own version of the world, our particular reality, our unique life experience. Because my life is being created through my channel, I can look at my creation to get feedback about myself. Just as an artist looks at his latest creation to see what works well and what» — el mundo externo como espejo, citado en bloque de Shakti Gawain; el bloque se parte en el salto de plana.
«is like a giant mirror which reflects both our spirits and our forms clearly and accurately. ... Viewed in this way, the external world can teach us about hidden aspects of ourselves that we can't see directly. The process is based on two premises: 1. I assume that everything in my life is my reflection, my creation; there are no accidents or events that are unrelated to me. If I see or feel something, if it has any impact on me, then my being has attracted or created it to show me something. If it didn't mirror some part of myself I wouldn't even be able to see it. All the people in my life are reflections of the various characters and feelings that live inside of me. 2.1 try never to put myself down for the reflections I see. I know that nothing is negative. Everything is a gift that brings me to self awareness; after all, I'm here to learn» — la continuación de ese bloque de Gawain, con las dos premisas del método; los puntos suspensivos están en la fuente.
«What we think about ourselves becomes the truth for us. I believe that everyone, myself included, is 100% responsible for everything in our lives, the best and the worst. Every thought we think is creating our future. Each one of us creates our experiences by our thoughts and our feelings.... We create the situations, and then we give our power away by blaming the other person for our frustration. No person, no place, and no thing has any power over us, for "we" are the only thinkers in our mind. We create our experiences, our reality and everyone in it. When we create peace and harmony and balance in our minds, we will find it in our lives» — la responsabilidad total, citada de Louise L. Hay; los puntos suspensivos están en la fuente.
«in any remotely effective therapy, the individual is encouraged to assume responsibility for his distress and not perceive it as caused by a conspiracy or circumstance or other people» — el núcleo terapéutico común lo formula R.D. Rosen, citado por Hanegraaff.
«You are not here to cry about the miseries of the human condition, but to change them» — el rechazo de la autocompasión, citado de Seth.
«We will not whine or complain if we shoulder full responsibility for all we are and all that happens to us» — la vista fuerte y valiente se cita de George Trevelyan.
«the universe is perfect and ... everything you do and everything that happens to you is perfect. As you grow spiritually, you will gain a greater understanding of why things are happening, and you will come to see the perfection in everything that occurs. From the higher perspective of today, you may be able to look back into the past and know that things you once interpreted as negative offered you growth and new beginnings» — la perfección del universo, citada de Sanaya Roman; los puntos suspensivos están en la fuente.
«The universe is lavish and abundant and it is our birthright to be supplied with everything we need, unless we choose to believe it to the contrary» — la abundancia del universo, citada de Louise L. Hay.
«If my skin were another color, if I were mentally retarded because of early malnutrition, or disabled, I doubt that I would be quite so sublime about my ability to create reality. Does the rape victim create the assault? Did the children of Vietnam create napalm? Obviously, no» — la objeción de Starhawk a toda la doctrina, en nota, con la víctima de violación y los niños de Vietnam.
«each of us, from infancy onward, is subjected to a complex set of suggestions from our social environment, which in effect teaches us how to perceive the world. ... and so each of us is literally hypnotized from infancy to perceive the world the way people in our culture perceive it» — el condicionamiento cultural como hipnosis, citado de Willis Harman; los puntos suspensivos están en la fuente.
«now I don't see life as a battlefield. On the contrary, I believe it can be a paradise, and what's more, we should expect it to be. That is reality to me now. Dwelling on the negative simply contributes to its power". "But my darling, the negative exists. It has to be dealt with, doesn't it?" "Sure. What I'm saying is that a lot of it exists because we make it so. We need to believe in a positive reality right here on earth because the believing will help to make it so. That's the real power we have for change» — el diálogo sobre pensamiento positivo con Bella Abzug, citado de MacLaine; los puntos suspensivos están en la fuente.
«You can tell everyone in your life how good they are, and help them recognize how much they are growing. Whenever they complain of problems or something wrong you can help them see how the situation is helping them, the positive changes it is giving them, and what it is teaching them. ... If you listen to people gripe, if you listen to their negativity, you are putting yourself in a position of being affected by their lower energy. You do not need to listen» — la receta de Sanaya Roman contra la negatividad ajena; los puntos suspensivos están en la fuente.
«If you hear people speaking of negative things immediately send them positive pictures and change the conversation» — y su formulación tajante, citada de Roman.
«Many people, especially those in the spiritual and new age movements, believe that we can bring peace and light to the world by focusing on the light, trying to be unconditionally loving, visualizing peace, and so forth. There is a fundamental misunderstanding here. By trying to focus only on the things we deem "positive" and ignoring or repressing the rest, we are simply perpetuating the polarization of light and dark forces. Ironically, this further distorts and empowers the very energies we are trying to avoid We must deeply realize that there is no split between "spiritual" and "unspiritual", good and bad. All aspects of life are elements of the life force and facets of the divine. True healing comes from owning and accepting all of life's energies within ourselves» — la objeción de Shakti Gawain al pensamiento positivo unilateral.
«Each time you feel negative, stop, acknowledge that you are, and discharge it consciously. Ask what you are feeling and what is at the root of it. Go for the root of it in that instant and as you work to pull the root, simultaneously look at the positive side and remind yourself of the greater truth that there is something spiritually profound at work, that your life is no accident» — la receta de Gary Zukav ante lo negativo; los puntos suspensivos están en la fuente.
«How can I acknowledge my negativity without either glossing over it or being devastated by it?» — la pregunta que el Pathwork de Eva Pierrakos se hace.
«This path demands from you that which people are least willing to give: truthfulness with the self,» — lo que el Pathwork exige, citado de Pierrakos; la frase se parte en el salto de plana.
«exposure of what exists now, elimination of masks and pretenses, and the experience of one's naked vulnerability» — y su cierre en la plana siguiente.
«it is our natural birthright to go from success to success all our life» — el radicalismo de Louise L. Hay.
«Reprogramming the unconscious beliefs that block fuller awareness of our creative/intuitive capabilities depends upon a key characteristic of the unconscious mind, namely that it responds to what is vividly imagined essentially as though» — la teoría de la reprogramación, citada de Willis Harman; la frase se parte en el corte de chunk.
«If you find yourself running around in a spiritual frenzy, trying to repress every negative idea that comes into your head, then ask yourself why you believe so in the great destructive power of your slightest "negative" thought» — la ironía de Seth contra el frenesí antinegatividad, en nota.
«My life is blossoming in total perfection Perfect wisdom is in my heart I am now attracting loving, satisfying, happy relationships into my life I now have a perfect, satisfying, well paying job I am always in the right place at the right time, successfully engaged in the right activity It's okay for me to have everything I want! Every day I am growing more financially prosperous» — las afirmaciones de muestra se citan de Shakti Gawain, con la conciencia de prosperidad dentro.
«affirmations are often most powerful and inspiring when they include references to spiritual sources. Mention of God, Christ, Buddha or any great master adds spiritual energy to your affirmation, and acknowledges the universal source of all things. You may prefer to use such phrases as divine love, the light within me, or universal intel» — el consejo de Gawain sobre las fuentes espirituales en las afirmaciones.
«I am a radiant expression of God. My mind and body now manifest divine perfection The Christ within me is creating miracles in my life here and now My Higher Self is guiding me in everything that I do Wherever I am, God is, and all is well!» — las afirmaciones de contenido espiritual, citadas de Gawain.
«It will come as no surprise that Shirley MacLaine especially recommends using the phrases "I am God" or "I am that I am", 'as Christ often did» — la fórmula que MacLaine recomienda, con la atribución a Cristo.
«If there is someone at work who bothers you, ... bless them with love every time you think of them.» — la receta de Louise L. Hay para el compañero molesto; los puntos suspensivos están en la fuente y el pasaje se parte en el salto de plana.
«ical, begin to affirm that he or she is loving and full of praise. If they are grouchy, affirm that they are cheerful and fun to be around. If they are cruel, affirm that they are gentle and compassionate» — y su continuación en la plana siguiente.
«Creative visualization is the technique of using your imagination to create what you want in your life. ... It is your natural power of imagination, the basic creative energy of the universe, which you use constantly, whether or not you are aware of it» — la definición de la visualización creativa, citada de Gawain; los puntos suspensivos están en la fuente.
«love, fulfillment, enjoyment, satisfying relationships, rewarding work, self-expression, health, beauty, prosperity, inner peace and harmony» — lo que la visualización promete, citado de Gawain.
«At first, our own heart is the crossing point where the light radiates as love. But the form can be enlarged indefinitely. Let it do so in the imagina» — la visualización de la Cruz Céltica se cita de George Trevelyan, con Irlanda del Norte nombrada.
«why did you choose to give yourself cancer?» — la pregunta que Ken Wilber reporta que le hicieron a su esposa, en nota.
«I don't want to hurt you, I love you; but disagree with me and you will get an illness that will kill you. Agree with me, agree that you can create your own reality, and you will get better, you will live» — la rabia que Wilber lee bajo esa pregunta, en nota.
«How are you choosing to use this cancer?': 'For me this question is exciting; it helps me look at what I can do now, helps me feel empowered and supported and challenged in a positive way. Someone who asks this kind of question conveys that they see my illness not as a punishment for something I did wrong but as a difficult and challenging situation also potentially full of opportunities for growth» — la pregunta que la esposa de Wilber sí acepta, citada en la misma nota.
«Health and disease don't just happen to us. They are active processes issuing from inner harmony or disharmony, profoundly affected by our states of consciousness, our ability or inability to flow with experience. This recognition carries with it implicit responsibility and opportunity. If we are participating, however unconsciously, in the process of disease, we can choose health instead. ... Illness ... is potentially transformative because it can cause a sudden shift in values, an awakening. If we have been keeping secrets from ourselves—unexamined conflicts, suppressed yearnings—illness may force them into awareness.... Just as the search for self becomes a search for health, so the pursuit of health can lead to greater self-awareness. All wholeness is the same» — el resumen de las creencias sobre salud y enfermedad se cita en bloque de Marilyn Ferguson; los puntos suspensivos están en la fuente.
«the spectrum itself contains a vast number of bands and levels, but we have singled out a half dozen major ones since they are easily recognizable» — la advertencia de Wilber sobre lo simplificado del diagrama.
«SPECTRUM OF CONSCIOUSNESS Figure C. The Spectrum of Consciousness. Courtesy of Quest Books, Wheaton» — el pie de la figura del espectro de la consciencia, con el crédito de la editorial.
«a study in what Hindus and Buddhists call maya, a study in the distinctions "superimposed" on Reality to apparently generate phenomena. Thus it would be useful to bear in mind the general nature of maya itself—namely the "magic" or "art" whereby we "create two worlds from one", a dualistic process that is very much a creation but an illusory creation, not real but "pretend", a make-believe mani» — el modelo como estudio de la maya, citado en bloque de Wilber; el bloque se parte en el salto de plana.
«Maya is the Godhead's creative power of emptying or reflecting itself into all things and thus creating all things, the power of Absolute Subjectivity to take an objective appearance» — la continuación de ese pasaje de Wilber sobre la maya.
«respect and love for Louise grew as I observed my beloved AIDS people make their transitions enriched and at peace and complete ... and with a quiet respect for having created that precise learning experience» — el prólogo de Dave Braun al libro de Hay, en la nota donde Hanegraaff registra que los talleres no curan el sida; los puntos suspensivos están en la fuente.
«Most of what is said here seems not too unreasonable, except for the sudden overstatement 'we can choose health instead'. These kinds of rhetoric devices are responsible for much of the suggestive rather than precisely argumentative force of Ferguson's book» — el reparo de Hanegraaff en nota al recurso retórico de Ferguson.
«Figure D. The General Life Cycle. Courtesy of Quest Books, Wheaton» — el pie de la figura del ciclo vital, con su crédito.
«the subject's feeling that his or her consciousness has expanded beyond the usual ego boundaries and has transcended the limitations of time and» — el rasgo común de los fenómenos transpersonales, citado de Grof.
«as generations of daydreaming schoolchildren have discovered» — el aburrimiento como inductor de trance, citado de Starhawk.
«Feel yourself lying alone in the bottom of a little rowboat. You are being carried out into the ocean by gentle rhythmic waves.» — el arranque del ejercicio guiado de Jean Houston.
«in the room is a Master Teacher of the skill—perhaps someone you know or a historical figure or someone you have never seen or heard of before. Whichever it is, this person or being is your Master Teacher, and in the time that follows this teacher will give you deep and potent instructions to help you improve your skill. The Master Teacher may speak in words or not. Teachings may present themselves as feelings or as muscular sensations. The Master Teacher may have you practice old skills or learn new ones. The teacher may be solemn or quite comi» — el encuentro con el Maestro, citado de Houston; el bloque se parte en el corte de chunk.
«The Master Teacher is a potent reminder of our inner "allies" and may often provide much more teaching and wisdom than we had intended when we set off on this journey. And the exercise may also lead you to the discovery that the inner realms have their own subtle machinations for guiding you. While we can use and orchestrate these inner realms, we must also listen to them, for they have urgent messages to send to us» — lo que Houston dice que el ejercicio enseña.
«You can usually find the transpersonal elements because they don't like to be called "new age» — el criterio de Wilber para reconocer lo transpersonal dentro del New Age, en nota.
«Cf. WW 117 (7 levels, adopted from the influential occultist Dion Fortune); W 127-133 (4 levels, adopted from parapsychologist Lawrence LeShan); PH 145-147 (4 levels, developed by Houston and her husband, Robert Masters); RR 206 (7 levels, derived from Theosophy» — la nota inventaría de dónde toma cada autor su escala de niveles, con Dion Fortune, Lawrence LeShan y Robert Masters nombrados.
«the imagination is not an enclave, but working territory ... Deliberately and methodically [the modern witch] explores this territory. He regards imagination not as an escape (however therapeutic) into illusion, but as a channel of communication with other levels of reality and the beings that inhabit them. He exercises and develops his imagination in exactly the same way that a professional traveller studies foreign languages, and for the same reason: so that he can understand, recognize, and communicate, beyond his 'normal' territory» — la imaginación como territorio de trabajo, citada de Stewart Farrar; los puntos suspensivos están en la fuente.
«While we dream, the soul scans ahead to forecast the likely outcome of various attitudes and actions that are competing for our attention. It sorts through various mental patterns and selects new ones to place within the projector to be cast upon the screen of life. Dreams thus are like seeds of our future experiences. What we call real life is but the consequence of our dreams» — los sueños como semilla de la vida, citados de Henry Reed.
«How do we manage to endure life? For most of us there is quite a deal of misery in store. It may be that the cup happens to pass us by personally, but a moment of reflection teaches us that the chance for the opposite is greater. But even if we manage to avoid all misery, pain and grief, still at the end of everything death is waiting. The story ends badly for all of us, that much is certain» — el planteo existencialista se cita del sociólogo y filósofo neerlandés Meerten ter Borg, en traducción del propio Hanegraaff según la nota.
«what was new and exhilarating to the French reader was the optimistic and holistic outlook which coupled science with esoterism and presented a living, fascinating, and mysterious cosmos, in which human life again became meaningful and promised an endless perfection. Man was no longer condemned to a rather dreary condition humaine; instead he was called both to conquer his physical universe and to unravel the other, enigmatic universes revealed by the occultists and gnostics» — el análisis de la revista Planète es de Mircea Eliade, citado en bloque.
«I could see that all the things that were supposed to provide significance in life—education, success, relationships, money—were in themselves ephemeral, meaningless, empty. There didn't seem to be anything else to fill the void» — la crisis de sentido de la adolescencia se cita de Shakti Gawain.
«the fearful background of death is still there to be thought of, and the skull will grin in at the banquet» — la imagen de la calavera en el banquete, que Wilber toma de William James según la nota.
«The alternative to aging is youthing» — el lema del movimiento de la inmortalidad física, en nota.
«It is only an unevolved soul who would seek to prolong life in order to avoid death» — la crítica interna a ese movimiento, en la misma nota.
«It appears that our friends are there to meet us in surroundings at first much like the world to which we are accustomed, though more beautiful. The explanation is simple enough. The 'next world' is composed from thought and imagination. It is a subtler plane of finer vibrations, and therefore 'substance' is immediately responsive to mentation and intention. ... Of course it is true that this is a plane of illusion; but that does not make the experience of it any less real, valid or important. It is, after all, no more illusory than our own earth plane. The 'Maya' of the material world is real and necessary enough for us while we are here. The crucial point to realise is that the genuine realms of spirit exist on far higher planes, attained only after long soul development and catharsis» — la descripción del más allá se cita en bloque de George Trevelyan; los puntos suspensivos están en la fuente.
«When we become conscious on the astral plane, we find that in a sense we have more freedom of action on its 'middle reaches' than we do at either the lowest or the highest level of the spectrum. On the lowest plane ... the astral is very closely matched to the physical, and while projection can make our awareness of it more acute, and vastly increase our freedom of movement within it, our freedom of action—our ability to manipulate the 'astral counterparts' by which we are surrounded—is very limited indeed, because of their tight integration with their physical counterparts. The highest astral level, on the other hand, has close links with the mental and spiritual levels. The entities which people it tend to be of a higher order of being than ourselves. Conscious experience on that level, once we achieve it, is therefore likely to be receptive rather than active, and the environment to be awe-inspiring rather than malleable. ... The 'middle reaches' of the astral plane are much more of a free-for-all than either of these extremes. Experience here can be very rewarding—and it can also be dangerous» — los tres tramos del plano astral se citan de los Farrar; los puntos suspensivos están en la fuente.
«the voice became even more lilting and neuter. Finally it stabilized: high, clear, distant, and unemotional» — la voz de Seth Dos, citada de Jane Roberts.
«more than the sum of what you will be when you are finished with the dimensions and times that I have known. For I have sprung entirely away from you and would be alien in your terms» — la autopresentación de Seth Dos.
«physical reality is like a breath of smoke in air» — y lo que el Seth ordinario dice del punto de vista de Seth Dos.
«The term achieved popularity in 19th century spiritualism, and seems to have been invented by Andrew Jackson Davis» — la nota rastrea el término *summerland* hasta el espiritismo del siglo XIX y lo adjudica a Andrew Jackson Davis, siguiendo a Webb.
«because the West has always been more absorbed with individuality than the East, it is fitting for our western minds that evolutionary thinking should colour our understanding of reincarnation. ... Thus, the eastern "wheel of rebirth" is, in the West, transformed into a spiral staircase leading ultimately to "a new Heaven and a new earth» — la armonización de Oriente y Occidente en Trevelyan, citada en nota; los puntos suspensivos están en la fuente.
«Almost all witches believe in reincarnation» — la afirmación con que los Farrar abren su capítulo.
«patriarchal monotheist religions of Judaism, Christianity and Islam» — las excepciones que los Farrar señalan.
«It is far simpler to think of the soul in terms of Telstar. It takes two booster-rockets to free it of gravity and set it in astral orbit. As soon as the rockets fulfill their function, they burn out and fall away, just as the flesh body—the earthly shell of the soul—burns out and falls away in death, to be followed by the expended "ego", the discarded conscious mind of the earth shell. The soul is no longer entrapped in matter. It is free. All that it retains from its sojourn in its earth shell is the total recall of its worldly experiences, now safely stored in its "memory bank". But only the "conscious" mind has been discarded. The subconscious mind has survived because it neither consists of, nor depends on, matter. It now becomes the conscious mind of the soul, and will continue to function as such until the soul returns into the earth's dense matter to begin its next life.» — el proceso de muerte y renacimiento se cita en bloque de Noel Langley, con el símil del satélite Telstar.
«Meanwhile, the superconscious mind assumes the functions relinquished by the subconscious mind, and the soul is now articulate as it could never be on earth.» — la continuación de ese bloque de Langley.
«The "new born" conscious mind, then, can never be older in age than the new body which is temporarily housing it. The new-born's accumulated store of wisdom, its caution and its intuitive appraisal of both itself and its fellow men all lie» — el cierre de ese bloque; la frase se parte en el salto de plana.
«at the subconscious level. Thus the only friend and counsellor to which it can turn is its own subconscious mind. Moreover, it can only make this contact while asleep in the "dream state", or by the enlightened process of meditation. Here, by dint of self-discipline, it trains itself to sit and listen for the "still small voice of con» — y su remate en la plana siguiente, con la voz de la conciencia.
«The immortal Individual, freed by its own efforts from the need for further incarnations on this plane, can then move on to the next stage. The nature of that stage we can only envisage dimly, at our present level of development; if we could grasp its essence and its detail, we should not still be here» — la abstención de los Farrar sobre la etapa siguiente, en nota.
«Hick, in his final conclusions, suggests "many lives in many different worlds" as the most likely option, because it incorporates the philosophical and moral advantages of reincarnation while avoiding its disadvantages» — la nota registra que Hick, en filosofía de la religión, acaba proponiendo muchas vidas en muchos mundos.
«Each one of us decides to incarnate upon this planet at particular points in time and space. We have chosen to come here to learn a particular lesson that will advance us upon our spiritual, evolutionary pathway. We choose our sex, our color, our country, and then we look around for the particular set of parents who will mirror the patterns we are bringing in to work on in this lifetime. Then, when we grow up, we usually point our finger accusingly at our parents and whimper, "You did it to me". But really, we chose them because they were perfect for what we wanted to work on overcoming» — la elección previa de sexo, color, país y padres se cita en bloque de Louise L. Hay.
«a dazzling, light-filled realm in which there was "no such thing as time or space as we know it". According to [these hypnotized subjects], part of the purpose of this realm was to allow them to plan their next life, to literally sketch out the important events and circumstances that would befall them in the future. ...they entered an unusual state of consciousness in which they were acutely self-aware and had a heightened moral and ethical sense. In addition, they were no longer possessed of the ability to rationalize away any of their faults and misdeeds, and saw themselves with total honesty. ... Thus, when subjects planned their next life, they did so with a sense of moral obligation. They would choose to be reborn with people whom they had wronged in a previous life so they would have the opportunity to make amends for their actions. They planned pleasant encounters with "soul mates", individuals with whom they had built a loving and mutually beneficial relationship over many lifetimes; and they scheduled "accidental" events to fulfill still other lessons and purposes» — el interín entre vidas, citado en bloque de Michael Talbot a partir de sujetos regresionados; los corchetes y los puntos suspensivos están en la fuente.
«I am always in the right place at the right time, successfully engaged in the right activity» — la afirmación de Shakti Gawain que resume esa doctrina.
«our experience of linear time is really an experience of focus that enables us to concentrate on that which interests and intrigues us for the limited moment. ... From this perspective, linear reincarnation ... is not a truth, but rather an experience of focus toward which we choose to direct our conscious attention. So, the present lifetime we are leading is simply a desired focus of our creation, which exists simultaneously with other created adventures that are occurring, but on which we are focusing "now"» — la reencarnación como foco y no como línea, citada de Shirley MacLaine; los puntos suspensivos están en la fuente.
«the term "past lives" is a misnomer» — la corrección terminológica de Chris Griscom.
«We only use that term because it's a hook, a string people can pull. They can see it in a linear way. It's an experience of multidimensionality in a linear format» — y la razón que Griscom da, en nota.
«As the time for ... reincarnation approaches, the Individual starts to gather around itself the raw materials of the 'outer shells' required for a new Personality. They can only be the raw materials, because a fully developed Personality is the gradual creation of the circumstances of the new incarnation, and of one's reaction to it» — los Farrar sobre la personalidad que no preexiste, en nota; los puntos suspensivos están en la fuente.
«The reincarnational structure is a psychological one. It cannot be understood in any other terms. ... The reality, the validity, the immediacy of those lives do exist simultaneously with your present life. The distance between one life and another exists psychologically, and not in terms of years or centuries. ... Reincarnation, as it is usually explained, in terms of one life before another, is a myth; but a myth enabling many to partially understand facts that they would otherwise dismiss—insisting as they do on the continuity of time» — la reencarnación como mito psicológico, citada en bloque de Seth; los puntos suspensivos están en la fuente.
«spend someplace that's better and more decorative than our Here and Now. Still I resist the seduction. ... The Here and Now is our challenge, the only part in our lives where we are called upon to act as Goddess. Everything else has been done. We have the past for a reason: IT IS GONE. The Here and Now will soon become the past and while we dwelled in our fantasies we missed making our mark on the moment» — la objeción de Z Budapest a la regresión, en nota; los puntos suspensivos y las versalitas están en la fuente y la nota arranca en la plana anterior.
«Yes, I remember some incarnations, but are they mine?» — la ironía que los Matthews recogen, en la misma nota.
«I do not know what I was, I do not know what I will be» — el pasaje del Corpus Hermeticum en la traducción de Brian Copenhaver, citado en nota.
«I do not know who I was in a previous life, I do not know who I will be in a next life» — y la versión más explícita que Hanegraaff da de la traducción neerlandesa de Quispel.
«It is usually assumed that incarnating entities may switch gender between lives. The goal of evolution is not to create perfect men or women, but fully developed entities in which the» — la nota sobre el cambio de sexo entre encarnaciones; la frase se parte en el corte de chunk.
«Reincarnation may also be used, for example, to explain homosexuality: i.e., by claiming that gay men have just completed a rather long string of female lives.» — el uso de la reencarnación para explicar la homosexualidad, en la misma nota.
«Such speculations, however, do not form a consistent pattern in our corpus. When they occur, they can be regarded as expressing the personal preoccupations of some authors. They are of little significance for the New Age movement as a whole.» — y el estatuto que Hanegraaff les da a esas especulaciones.
«explained that the higher unlimited self always puts the earth-plane self in touch with those memories that are the most beneficial in clearing problems one is experiencing in the present incarnation. Since we have all experienced many, many incarnations (in many forms from the beginning of time) the unlimited higher self scans the blueprint of the soul's history and chooses the emotional experiences which relate to karmic trouble spots. Rarely are the recalled experiences pleasant because there would be no point in going over territory that has already been resolved. The purpose of living is to clear the soul's conflict. The purpose of getting in touch with past-life experience, then, is to isolate the areas of emotional discord so that the conflict in relation to today's incarnation can be understood» — la doctrina de la regresión se cita de MacLaine, que a su vez la atribuye a Chris Griscom; los corchetes son de Hanegraaff.
«we saw more clearly that all of life, technological or emotional, was a question of working with positive and negative energies and that negative didn't mean wrong. It simply meant the opposite polarity—the other end of the balance—of positive. Negative energy was as necessary as positive. It was the interacted combustion that produced and created life. The male energy (yang) was positive; the female energy (yin) negative. Science—and life—told us that. Life could not exist without both. Understanding the basic tenets of that principle was helpful then in extending our understanding that "evil" exists only in relation to the point of view: If a child steals to live, if a man kills to protect his family, if a woman aborts a fetus rather than give birth to an unwanted child, if a terrorist murders because he has been raised all his life to believe that killing is his right and proper duty— who is evil? And if a person kills "simply" out of hatred or greed, he perceives his motives as his need—others make the judgment that his act is "evil"» — el pasaje sobre la energía negativa y los ejemplos del niño que roba y del terrorista se cita en bloque de MacLaine; los puntos suspensivos están en la fuente.
«self-development and the full realization of one's unique yet many-aspected potential are a moral duty. That which helps evolution forward is good; that which thwarts it is evil; and each of us is a factor in the cosmic evolutionary process. So one owes it not merely to oneself but to the rest of mankind and the world to look inside oneself and to discover and release that potential» — el deber moral del desarrollo propio se cita de los Farrar; los puntos suspensivos están en la fuente.
«an unbalanced formative force that seeks to constrain the appearance of the higher dimensions or geometries» — la definición del mal es de David Spangler.
«Quite generally, we can define ethical behaviour as behaviour which enhances evolution. But this implies that ethics is not given a priori, but emerges with evolution and follows a development which, in principle, is wide open.... As an integral aspect of evolution, ethics is not subject to revelation, as is the ethics of religions with a personal god. Rather, it may be experienced directly by way of the dynamics of self-organization and creative process. ... [an evolutionary ethics] would not only transcend the individual but all of mankind, and explicitly include the main principles of evolution, such as openness, non-equilibrium, the positive role of fluctuations, engagement and non-attachment» — la ética evolucionista se cita en bloque de Erich Jantsch; los corchetes y los puntos suspensivos están en la fuente.
«Perhaps, evolution will not be too deeply disturbed by a turbulent development possible in the near future, with the loss (or, to be precise, the premature loss) of many lives. An organism which has reproduced itself, may be spared by evolution. Perhaps the major catastrophes on the planet earth mean not much more to evolution than the weeding out of a garden which permits more beautiful flowers to grow. If, as Bertrand de Jouvenel... holds, we are gardeners of the planet earth, we ought to understand this ambition of evolution» — la conclusión de Jantsch sobre las catástrofes como deshierbe, con Bertrand de Jouvenel citado dentro; los puntos suspensivos están en la fuente.
«I think", said Kevin, "that what you are calling evil is really only the lack of consciousness of God. The question is lack of spiritual knowledge, not whether or not there is evil". ... "But where is the place of evil in this scheme then?" "It doesn't exist. That's the point. Everything in life is the result of either illumination or ignorance. Those are the two polarities. Not good and evil» — el diálogo sobre la inexistencia del mal se cita de MacLaine, en boca de Kevin Ryerson; los puntos suspensivos están en la fuente.
«I have returned here simply to tell you that there is a better way. And also to tell you that you are already God. And that you've never failed. And you've never done anything wrong. And you're not miserable, wretched creatures. And you're not sinners. And there is no wonderful folly called a devil. When you realize these things, then you can get down to the business of being happy—which is what God is» — el mensaje de Ramtha, citado en bloque.
«There is never any justification for violence. There is no justification for hatred. There is no justification for murder. Those who indulge in violence for whatever reason are themselves changed, and the purity of their purpose adulterated» — la intervención de Seth contra la violencia; los puntos suspensivos están en la fuente.
«It is wrong to curse a flower and wrong to curse a man. It is wrong not to hold any man in honor, and it is wrong to ridicule any man. You must honor yourselves and see within yourselves the spirit of eternal validity. If you do not do this, then you destroy what you touch. And you must honor each other individual also, because in him is the spark of eternal validity. ... And as long as one person commits acts of violence for the sake of peace, you will have war» — el resto de esa intervención de Seth; los puntos suspensivos están en la fuente.
«Illness and suffering are the results of the misdirection of creative energy ... Suffering is not good for the soul, unless it teaches you how to stop suffering. That is its pur» — Seth sobre el sufrimiento y su propósito, en nota; los puntos suspensivos están en la fuente.
«It is based on the concept of a Universal Mind, or Cosmic Consciousness, which is the creative force behind the cosmic design. All the phenomena we experience are understood as experiments in consciousness performed by the Universal Mind in an infinitely ingenious creative play. The problems and baffling paradoxes associated with human existence are seen as intricately contrived deceptions invented by the Universal Mind and built into the cosmic game; and the ultimate meaning of human existence is to experience fully all the states of mind associated with this fascinating adventure in consciousness; to be an intelligent actor and playmate in the cosmic game. In this framework, consciousness is not something that can be derived from or explained in terms of something else. It is a primal fact of existence out of which everything else arises. This, very briefly, would be my credo. It is a framework into which I can really integrate all my observations and experiences» — la cosmología psicodélica se cita en bloque de Grof, que R.D. Laing llama neognóstica según Hanegraaff.
«we're here to master the process of creation» — el propósito de la vida, citado de Shakti Gawain.
«we're here to recognize our own magnificence and divinity» — el mismo propósito en Louise L. Hay.
«you are here to use, enjoy, and express yourself through the body. You are here to aid in the great expansion of consciousness» — y en Seth.
«are meant to live a joyful life. You are here to create your dreams» — y en los guías de Sanaya Roman.
«The process of realization ... [aims at] raising the frequency and capacity of thought, evolving the self, and, finally, growing Godin-us» — la meta del proceso, citada de Jean Houston; los corchetes y los puntos suspensivos están en la fuente.
«an experiment in creation' and describe earth as 'a school for gods» — la humanidad y la tierra en los mensajes de Ramala.
«You are playing with creative thought... for the purpose of gaining wisdom, understanding, and identifying the great mystery of yourself» — el propósito según Ramtha; los puntos suspensivos están en la fuente.
«If we are striving for understanding of the spirit, we must assume we are now where 'they' want us. We are all volunteers in an army which takes no conscripts. If the 'High Command' wishes to post us somewhere else, our Higher Self—a part of that Command—will have no difficulty staging events and circumstances which transport us out of our present condition and into the one desired» — la confianza en la guía superior, citada de Trevelyan, con el ejército sin conscriptos.
«an authentically empowered personality sees the perfection of each situation and each experience» — la perfección de cada situación, citada de Gary Zukav.
«you contribute appropriately and perfectly to your evolution and to the evolution of others no matter what you choose» — y su formulación extrema, también de Zukav.
«the most hideous atrocity, the most degrading disease, the most evil person to walk the face of this earth, all happen for a reason» — la implicación que los maestros de Ramala aceptan.
«for the new age to prosper, it needs people willing to accept the reality of their creaturehood, the value of certain kinds of limits, the blessing of definition; it requires people who with loving and vigorous minds and hearts can exercise a rigorous and loving discrimination, who can call a fault a fault and a mistake a mistake, not just a "learning experience". It needs people who can shake off the mind-numbing effects of psychobabble and jargon ... and see and speak clearly, who can look evil in the eye and call it by its name» — la disidencia de David Spangler, citada en bloque; los puntos suspensivos están en la fuente.
«Karma does not involve punishment. Karma presents the opportunity for development. It enables the individual to enlarge understanding through experience, to fill in gaps in ignorance, to do what should be done. Free will is always involved» — la definición del karma sin castigo, citada de Seth.
«the adherents of this doctrine must have been exuberantly cheerful persons, fatuously blind to the realities of human experience and human nature ... Yet there was in fact nothing in the optimist's creed which logically required him either to blink or to belittle the facts which we ordinarily call evil. So far from asserting the unreality of evils, the philosophical optimist in the eighteenth century was chiefly occupied in demonstrating their necessity. To assert that this is the best of possible worlds implies nothing as to the absolute goodness of this world; it implies only that any other world which is metaphysically capable of existence would be worse» — la advertencia de Lovejoy sobre el optimismo dieciochesco, citada en nota; los puntos suspensivos están en la fuente.
«Karma is the eastern name for the Law which you in the West call Cause and Effect and which I call Equalisation. What you have sown, what you have done in thought, word and deed has an effect and that effect will in turn be felt by you. It is as simple as that. What you have done not only in this life but also in your many previous lives has had an effect on the pool of life, and when you step into that pool you will be affected by the ripples that you have created both now and in the past. The essence of the Law of Karma is that everything in Creation is held in perfect balance. There is no such thing as inequality. ... Do not see karma only as a plus or minus column in a divine accountant's book in which is recorded what you owe to someone because of the wrong that you have done them! It does not work in that way. It is rather a teaching process in which you learn from what you have done. It is you that has created those ripples on the pond of life and they will in turn affect you. The purpose of karma is not punishment. It is rather a process of balance and education» — la doctrina del karma se cita en bloque de los mensajes de Ramala, con la imagen de las ondas en el estanque; los puntos suspensivos están en la fuente.
«Since we cannot know what is being healed through each interaction—what karmic debts are coming to conclusion—we cannot judge what we see. For example, when we see a person sleeping in the gutter in the winter, we do not know what is being completed for that soul.» — la abstención de juicio ante el mendigo en el arroyo, citada de Gary Zukav; el pasaje se parte en el salto de plana.
«stance with compassion, but it is not appropriate that we perceive it as unfair, because it is not» — el cierre de esa cita de Zukav en la plana siguiente.
«If what I was proposing was true, would it also be true that I did nothing for others, everything for myself? And the answer was, essentially, yes. If I fed a starving child, and was honest about my motivation, I would have to say I did it for myself, because it made me feel better. Because the child was happier and more fulfilled, / would be. I was beginning to see that we each did whatever we did purely for self» — la respuesta honesta de MacLaine sobre el motivo de la ayuda; los puntos suspensivos están en la fuente.
«Under the negative emotional heading, we find such symptoms as incompatible marriage, alcoholism, impotence, neuroses such as manic depression and paranoia, mental perversions, and even possession in its medieval sense. On the physical side, it manifests itself in such defects as deafness, blindness, speech impediments, and the killer diseases such as leukemia and multiple sclerosis» — el catálogo de miserias que ilustra la ley kármica, citado de Noel Langley.
«if the Church had been teaching that our souls were involved in a continual physical embodiment in order to work out Karmic Justice, I would have been interested in it from the time I was little. That would have made sense to me. ... And it also would have explained all the suffering and horror in the world which all my life had rendered me helplessly incapable of understanding or altering» — el reproche de MacLaine a la Iglesia, citado en bloque; los puntos suspensivos están en la fuente.
«Man might like to think that he has free will, but he does not. If he did but understand it, most things in his life are planned.» — el recorte de la libertad humana en los mensajes de Ramala, citado en nota; la nota se parte en el salto de plana.
«then we began to listen to adults around us who had learned to be fearful, and we began to deny our own magnificence» — la pérdida de la perfección natal, citada de Louise L. Hay.
«Most people are suffering from altered egos. Altered by society, by the Church, and by education. Their true egos know the truth» — el diagnóstico de la entidad *John*, citado por MacLaine.
«self-divided, confused, out of touch with the body, and robbed of any meaning of the universe» — el estado de alienación, citado de F. David Peat.
«We are hypnotized by the projection, and the dream becomes real. That life is like a dream is part of the magic. That it becomes our reality is, however, somewhat of a problem» — el sueño que se vuelve realidad, citado de Henry Reed.
«Once, you could create a flower. But what do you create for yourselves now? Your greatest creations are unhappiness, worry, pity, misery, hatred, dissension, self-denial, age, disease, and death. You create for yourselves a life of limitation by accepting limiting beliefs, which then become steadfast rules within your beings and thus the reality of your lives. ... You, the great creative gods who were once the winds of freedom, have become herd-like entities who cloister in great cities and live in fear behind locked doors.... You have thought yourselves into despair. You have thought yourselves into unworthiness. You have thought yourselves into failure. You have thought yourselves into disease. You have thought yourselves into death. All of those things you have created. ... You have disbelieved in the greatest gifts of life; and because of that, you have not allowed a more unlimited understanding to occur. Life upon life, existence upon existence, you became so immersed in the illusions of this plane that you forgot the wonderful fire that flows through you. In ten and one-half years you have come from being sovereign and all-powerful entities, to where you are utterly lost in matter; enslaved by your own creations of dogma, law, fashion and tradition; separated by country, creed, sex and race; immersed in jealousy, bitterness, guilt and fear. You so identified yourselves with your bodies that you entrapped yourselves in survival and forgot the unseen essence that you truly are— the God within you that allows you to create your dreams however you choose. This life is all a game; it is an illusion. All of it is! But you, the players, have come to believe that it is the only reality. ... This life your are living is a dream, a great dream, a facade, if you will. It is thought playing with matter, and it creates deep realities that bind your emotions to this plane until you, the dreamer, wake up» — el retrato de la condición humana se cita en bloque de Ramtha; los puntos suspensivos están en la fuente.
«The Only Thing We are Ever Dealing With is a Thought, and a Thought can Be Changed» — la fórmula de Louise L. Hay.
«The human emotional spectrum can be broken down into two basic elements: love and fear. Anger, resentment, and vengeance are expressions of fear, as are guilt, regret, embarassment, shame, and sorrow. These are lower-frequency currents of energy. They produce feelings of depletion, weakness, inability to cope and exhaustion. The highest-frequency current, the highest energy current, is love. It produces buoyancy, radiance, lightness and joy» — el espectro emocional se cita de Gary Zukav.
«Love is of the soul. Fear is of the personality» — y su formulación breve, también de Zukav.
«Fear was the root and circle around which our lives revolved» — el hallazgo de MacLaine sobre el miedo.
«Above all, you must begin to act with humility. You must begin to realise that in every relationship that you encounter there is a lesson for you. When problems occur, why is it never your fault! Why is it always the fault of the other person in the» — el pasaje más tradicional de los mensajes de Ramala, citado en nota, que Hanegraaff contrasta con MacLaine, Hay y Roman.
«I think guilt is a very destructive idea. There is responsibility, which is correct, but guilt is a very destructive notion. That programs you in a very bad way» — el rechazo de la culpa se cita en nota de David Bohm.
«A devastating psychological corollary of the fall/redemption tradition is that religion with original sin as its starting point and religion built exclusively around sin and redemption does not teach trust. Such religion does not teach trust of existence or of body or of society or of creativity or of cosmos. It teaches both consciously and unconsciously, verbally and non-verbally, fear. Fear of damnation; fear of nature—beginning with one's own; fear of others; fear of the cosmos. In fact, it teaches distrust beginning with distrusting of one's own existence, one's own originality, and one's own glorious entrance into this world of glory and of pain. ... What if, however, religion was not meant to be built on psychologies of fear but on their opposite—on psychologies of trust and of ever-growing expan» — el efecto psicológico de la teología de caída y redención, citado en bloque de Matthew Fox; los puntos suspensivos están en la fuente.
«we are not victims of the world we see. We are victims of the way we see the world. In truth, there are no victims» — la fórmula de MacLaine sobre las víctimas.
«the more and more deeply one sinks into our cosmic existence the more fully one realizes the truth that there does not exist an inside and an outside cosmos but rather one cosmos: we are in the cosmos and the cosmos is in us. ... All things are interrelated because all things are microcosms of a macrocosm. And it is all in motion, it is all en route, it is all moving, vibrant, dancing, and full of sur» — la consciencia cósmica, citada de Matthew Fox; los puntos suspensivos están en la fuente.
«When people go into soul experiences; they have no body. They are total light, they are everything, they are God; there is total oneness, there is no separation» — la experiencia del alma, citada de Chris Griscom; el punto y coma es de la fuente.
«According to Ken Keyes, our goal is to become one with the 'vast Ocean of Oneness', also described as the 'Ocean of Living Love» — la meta en la formulación de Ken Keyes.
«What I am proposing here is that man's general way of thinking of the totality, i.e. his general world view, is crucial for overall order of the human mind itself. If he thinks of the totality as constituted of independent fragments, then that is how his mind will tend to operate, but if he can include everything coherently and harmoniously in an overall whole that is undivided, unbroken, and without a border (for every border is a division or break) then his mind will tend to move in a similar way, and from this will flow an orderly action within the whole» — el pensar holístico y la acción holística, citados otra vez de Bohm.
«The greatest is the Law of Love. The presence of love within an individual is essential before he will be entrusted to receive true New Age energies. He must be able to think in terms of the whole as he plans his thoughts and actions. He must transcend a purely personal and selfish viewpoint and enter into a communion of love and giving and receiving with the whole of which he is a part. His love must be without limit. He must become harmless» — la ley del amor se cita en bloque de la fuente canalizada del primer Spangler; el bloque se parte en el salto de plana.
«must be limitless love. ... Thus, he must love himself as well, not as a private, selfish entity but as a unique and meaningful expression and part of the whole» — el cierre de ese bloque en la plana siguiente; los puntos suspensivos están en la fuente.
«Would you call the universe a loving place?" I asked. "I mean, you said everything could be explained by well-defined laws". "Yes". "Well then, that means the universe operates within a harmony, doesn't it?" "Yes". "Well, isn't harmonic energy loving?" "I don't know", he answered, "that there is anything loving about energy. I don't think loving is a word I could ascribe to the universe". "What is a word you could use?" He thought for a moment. "Order", he said. "The universe is well-defined order» — el diálogo de MacLaine con Stephen Hawking sobre si el universo es amoroso.
«The law of the Goddess is love: passionate sexual love, the warm affection of friends, the fierce protective love of mother for child, the deep comradeship of the coven. There is nothing amorphous or superficial about love in Goddess religion; it is always specific, directed toward real individuals, not vague concepts of humanity. Love includes animals, plants, the earth itself—"all beings", not just human beings. It includes ourselves and all our fallible human qualities» — la excepción de Starhawk, en nota: un amor dirigido a individuos reales.
«That is the ultimate sacrifice, that you are prepared to say and to mean 'Not my will, but Thy Will, be done, O Lord' and, what is more, that you are prepared to accept that Will as and when it manifests» — el sacrificio de la voluntad en los mensajes de Ramala, en nota.
«the ultimate aim of all magical work is SERVICE» — la fórmula que la misma nota recoge de la tradición mágica y neopagana, con las versalitas de la fuente.
«If we didn't love ourselves, how could we really love anyone else? If we felt good about ourselves, we'd feel good about others» — el supuesto del amor propio, citado de MacLaine.
«Some of you believe you must be loving, supportive, and caring to everyone. Loving someone does not mean making their feelings more important than your own» — el límite que Sanaya Roman le pone al amor al otro.
«Giving opens your ability to see others and their systems of reality, and it most definitely enables you to see. yourself in a higher and more loving way. You will automatically begin forgiving, supporting, acknowledging and appreciating yourself when you do so for others. Healing others is not just a gift you are giving to the world. It is also a gift to yourself» — el motivo último de dar, citado de Roman.
«As I explored the process of creating my own reality I gradually began to realize that the creative power I was feeling was coming from some other source than my personality/ego self. ... I began to realize that "it" (my higher self) seemed to know more than "I" (my personality self) did about a lot of things. I saw that it would probably be smart to try and find out what that inner guidance was telling me and follow it. Every time I did that it seemed to work. Eventually I lost interest in trying to control my life, to make things happen in a way that I thought I wanted them to be. I began to practice surrendering to the universe and finding out what "it" wanted me to do. I discovered that in the long run it really wasn't that different. The universe always seems to want me to have everything I want, and it seems to know how to guide me in creating it better than I would know how to do so myself. The emphasis is different though. Instead of figuring out what I want, setting goals, and trying to control what happens to me, I began to practice tuning in receptively to my intuition and acting on what it told me without always understanding why I was doing what I was doing. It was a feeling of letting go of control, surrendering, and allowing the higher power to be in charge» — el paso de la visualización mágica a la entrega, citado en bloque de Shakti Gawain; los puntos suspensivos están en la fuente.
«I knew I was probably being simplistic in my assumptions, particularly where physics was concerned» — MacLaine reconociendo su propia ingenuidad, en nota.
«Forgiveness recognizes what you thought your brother did to you has not occurred. It does not pardon sins and make them real. It sees there was no sin. And in that view were all our sins forgiven» — la definición del perdón en A Course in Miracles, citada en nota.
«I feel with loving compassion the problems of others without getting caught up emotionally in their predicaments that are offering them messages they need for their growth» — la regla de la compasión desapegada, citada en nota de Ken Keyes.
«In the beginning was the gift. And the gift was with God and the gift was God. And the gift came and set its tent among us, first in the form of a fireball that burned unabated for 750,000 years and cooked in its immensely hot oven hadrons and leptons. These gifts found a modicum of stability, enough to give birth to the first atomic creatures, hydrogen and helium.» — el nuevo relato de la creación en verso de Matthew Fox, calcado del prólogo de Juan.
«original consciousness (which we can call Spirit, or God, or Source)'which 'while still remaining one, also created itself into two opposite energies which we can call yin and yang, or female and male, or dark and light, or spirit and form» — el relato de creación de Shakti Gawain, citado en el cuerpo.
«She whose name cannot be spoken, floated in the abyss of the outer darkness, before the beginning of all things. And as She looked into the curved mirror of black space, She saw by her own light her radiant reflection, and fell in love with» — el mito de la Diosa que se enamora de su reflejo, citado de Starhawk.
«God always would have been Thought» — el arranque de la cosmogonía de Ramtha, citado en el cuerpo; la frase se corta en el salto de plana.
«without form had he not contemplated himself—turned and bent inward unto himself the Thought that he was. When the Father contemplated the Thought that he was, he expanded himself into a unique form of himself. ... Thus the Father ... contemplated himself into a greaterness» — la continuación en la plana siguiente: la contemplación del Padre; los puntos suspensivos son de la fuente.
«From that movement of love, all of you were born» — el remate de esa cosmogonía de Ramtha.
«sea of spirit... withdrew into itself, until all space was empty, and that which had filled it was shining from its center, a restless, seething mind. This was the individuality of the spirit; this was what it discovered itself to be when it awakened; this was God. God desired to express Himself, and He desired companionship. Therefore, He projected from Himself the cosmos and souls» — la retracción del *mar de espíritu*, citada del volumen sobre Edgar Cayce; los puntos suspensivos son de la fuente.
«Your original heritage goes back to the birthing of Light; for each particum of light, born of the first contemplated thought» — el origen de los seres de luz, citado de Ramtha; la frase se parte en el salto de plana.
«became an individual, a god, a son. Thus, all became what is termed light-beings at the birthing of creation» — el cierre de esa cita de Ramtha en la plana siguiente.
«Whenever you contemplate thought and emotionally embrace it, the thought expands into the vibratory frequency of light. If you slow the movement of the particles of light and condense it, you create electrum—an electromagnetic field that has positive and negative poles, which you call electricity. If you slow and condense the thought still further, beyond the electromagnetic fields, the electrum coagulates into gross matter. Gross matter then coagulates into the molecular and cellular structures called form. And the form is held together by the thought that the soul envisioned as an ideal of creation» — la mecánica de la creación por condensación del pensamiento, citada de Ramtha.
«It was not until a food chain had been clearly established here that the gods decided to create a vehicle of matter through which they could experience their creations and continue to express their creativity—but as themselves rather than» — por qué los dioses crearon un vehículo de materia, citado de Ramtha; el bloque se parte en el corte de chunk.
«In order for the gods to smell the flower, to hold the flower, to wear the flower, in order for them to know its beauty and experience its vividness, they had to create a vehicle of matter that vibrates at the same rate of speed that the flower is vibrating. Thus the embodiment called man was created, after all other things were created, so that the gods could experience their creations and express their creative ability through gross matter, or what is termed "solidity in mass"—Thought taken to its lowest form» — el cierre de esa cita: el cuerpo humano como *pensamiento llevado a su forma más baja*.
«good guy, Jesus, in his long white nightgown» — la pulla de Z Budapest contra Jesús, que él da por atípica en el corpus.
«The Ramala masters present a revamped version of Joachim of Fiore's theories: the "Father aspect" of divine reality was grounded in Tibet or Northern Mongolia (but compare the accounts of RR and WR) at the beginning of the age of Aries (4000 years ago); the "Son aspect" in the Holy Land at the beginning of the age of Pisces; and the Age of Aquarius will complete the process by grounding the Holy Spirit in... Glastonbury» — la nota registra la versión de Joaquín de Fiore que dan los mensajes de Ramala.
«Although I have not that often mentioned him in this book, his shadow falls on every page» — lo que Ken Wilber declara de Hegel, citado en nota.
«individual souls became separated from the higher vibration in the process of creating various life forms. Seduced by the beauty of their own creations they became entrapped in the physical, losing their connection with Divine Light. The panic was so severe that it created a battlefield known to you now as good and evil. Karma, that is, cause and effect, came into being as a path, a means, a method, to eventually eliminate the artificial concepts of good and evil. Eventually, too, souls lodged in evolved primates that later became Homo sapiens» — lo que el *Yo Superior* explica a Shirley MacLaine sobre el enredo de las almas en lo físico.
«Souls descended on these apes—hovering above and about them rather than inhabiting them—and influenced them to move toward a different goal from the simple one they had been pursuing.... All this was done by the souls, working through the glands, until the body of the ape was an objectification—in the third dimension of the solar system—of the souls that hovered above it. Then the souls descended into the body and earth had a new inhabitant: man» — el descenso de las almas sobre los simios, citado del volumen sobre Edgar Cayce; los puntos suspensivos son de la fuente.
«Though at first the souls but lightly inhabited bodies and remembered their identities, gradually, life after life, they descended into earthiness, into less mentality, less consciousness of the mind force. They remembered their true selves only in dreams, in stories and fables handed down from one generation to another. Religion came into being: a ritual of longing for lost memories30. ... Finally man was left with a conscious mind definitely separated from his own individuality. ... He built up theories for what he felt—but no longer knew—to be true. Philosophy and theology resulted. ... Downward he went from heavenly knowledge to mystical dreams, revealed religions, philosophy and theology, until the bottom was reached and he only believed what he could see and feel and prove in terms of his conscious mind. Then he began to fight his way upward, using the only tools he had left: suffering, patience, faith, and the power of mind» — la degeneración de la conciencia y el origen de la religión, citado del volumen sobre Edgar Cayce; los puntos suspensivos son de la fuente.
«My people ... were a mixture of Lemurians, the people from Ionia (later to be termed Macedonia), and the tribes-people escaping from Atlatia, the land you call Atlantis» — la genealogía que Ramtha se atribuye, citada en nota; los puntos suspensivos son de la fuente.
«it is characteristic for the Matthews's comparatively scholarly attitude that they emphasize the mythic significance of Atlantis and downplay the importance of whether Atlantis really existed in space and time» — lo que la nota destaca de la actitud de los Matthews ante la Atlántida.
«At that time, Atlatia was a civilization of people with great intellect, whose endowment for scientific understanding was superb. Their science was even greater than what you have at this time in your scientific community, for the Atlatians had begun to understand and use the principles of light. ... They even had aeroships that traveled on light, a science provided to them through an intercommunication with entities from other star systems. ... Because of the Atlatians' great involvement with technology, they worshiped the intellect. Thus, technological science became the religion of the Atlatians.» — la Atlántida tecnológica de Ramtha, citada en el cuerpo; los puntos suspensivos son de la fuente.
«The Lemurians were quite different from the Atlatians. Their social system was built upon communication through thought. They had not the advancement of technology, only a great spiritual understanding ... They loved an essence that could not be identified. It was a power they called the Unknown God. Because the Lemurians worshiped only this God, the Atlatians despised them, for they despised anything that was not "progressive".» — los lemurianos y el *Dios Desconocido*, en la misma cita de Ramtha.
«Under the abominable rule of these tyrants, the Lemurians were considered the dung of the earth, less than a dog in the street. ... we were considered stinking, wretched things. We were the no-things, the soulles, mindless wastes of intellect, because we were without the scientific understanding of such things as gases and light. ... That was my time. What sort of dream was I in? The beginning of man's advent into the arrogance and stupidity of intellect» — el remate de esa cita de Ramtha; la errata *soulles* y los puntos suspensivos son de la fuente.
«lush, opulent green gardens with pink and turquoise water fountains. Gracefully lean people moved and walked along crystal walkways, They didn't talk. They communicated telepathically. ... I saw one of the people walk to a tree, pick a piece» — los jardines y las pasarelas de cristal, citados de MacLaine; los puntos suspensivos son de la fuente y la cita se parte en el salto de plana.
«of fruit, and materialize another in its place. There were buildings made of something white. ... The clothing was a crystal fabric of some kind and the same fabric was used as hair decoration» — el cierre de esa cita en la plana siguiente: el tejido de cristal.
«They describe subdued colors of pink and violet and orange hues with fountains and crystal structures and many people wearing crystal headdresses. Atlantis is always described in the same way, even by people who never were aware they believed it existed» — lo que Chris Griscom le dice de sus demás pacientes.
«ly occult-based. It was inspired and run by initiates» — lo que Farrar afirma de la cultura egipcia; la palabra *wholly* queda partida en el renglón.
«Combination hospital and educational institutions (called the Temple of Sacrifice and the Temple of Beauty) were set up, and probably functioned like the psychiatric wing of a modern hospital. There the masses flocked for mental as well as physical therapy. Evidently, besides low mental development and/or lack of moral judgment and self-control, some people classed as servants or 'things' or 'automatons' had physical deformities linking them to the animal world. They may have had tails, feathers, or scales. This was a holdover from the early projection of souls into materiality for selfish purposes at which time monstrosities as well as creatures of beauty were created» — los templos-hospital y las deformidades de los *things*, citado del volumen sobre Cayce; la cifra de nota imprime *EGA* por ECA.
«various forms of therapy were used in correcting both physical and mental deformities—Surgery, medicines, electrical therapy, diet, massage and manipulation. Vibrations of music and color, singing, chanting and dancing were also employed along with deep meditation. There was also a purification process involving the use of flames from the altar fires» — las terapias del templo, citadas del volumen sobre Cayce; los puntos suspensivos son de la fuente.
«Several books exist which investigate the sources behind New Age claims about Jesus (cf. for instance Groothuis, Revealing the New Age Jesus; a very useful older study of these sources is Goodspeed, Modern Apocrypha. My discussion will inevitably be much briefer, and based only on what is found in the sources selected for the present study» — la nota remite a los estudios cristianos sobre el Jesús New Age y acota el alcance del propio.
«something changed direction from the point of the Incarnation: not just the birth of a tradition but the opportunity for consciousness to evolve, a necessary bridge between the impacted dualisms of the Classical world and the cosmic hope of the Mysteries» — lo que los Matthews sostienen de la Encarnación; los puntos suspensivos son de la fuente.
«The man Jesus studied for eighteen years in India before he returned to Jerusalem. He was studying the teaching of Buddha and became an adept yogi himself» — lo que Kevin Ryerson le dice a Shirley MacLaine sobre los años de Jesús en la India.
«He was sent first again into Egypt for only a short period, then into India for three years, then into that later called Persia ... From Persia he was called to Judea at the death of Joseph, then went into Egypt for the completion of his preparation as a teacher» — el itinerario de estudios de Jesús, citado del material de Cayce; los puntos suspensivos son de la fuente.
«John, the messenger, the forerunner, was with Jesus during a portion of the period spent in Egypt, though John was in one class, Jesus in another. ... Jesus and John were in Heliopolis "for the periods of attaining to the priesthood, or the taking of examinations, passing the tests there. ... For ... the unifying of the teachings of many lands was brought together in Egypt, for that was the center from which there was to be the radical activity of influence in the earth» — Juan y Jesús en Heliópolis, en la misma cita; las comillas dobles marcan, según la nota, las palabras literales de las *readings*.
«The Great Pyramid was built ... "to be the Hall of the Initiates of that sometimes referred to as the White Brotherhood. In that same pyramid did the Great Initiate, the Master, take those last of the Brotherhood degrees with John» — la Gran Pirámide como sala de los iniciados, en la misma cita.
«The conventional story of the life of Christ is well known. Less well known is his connection to the Essene brotherhood. According to the Dead Sea Scrolls ... Christ was a member of the Essene brotherhood, which, among other things, believed in reincarnation. ... The Essene teachings appear in the Zend-Avesta of Zarathustra. They contain the concepts fundamental to Brahmanism, the Hindu Vedas, and the Upanishads. The tradition of yoga, including hatha and transcendental, all come from the same source as the Essene knowledge. Buddha taught the same principles of Essene knowledge and his sacred Bodhi tree is taken from the Essene tree of Life» — el árbol genealógico esénico que traza MacLaine; los puntos suspensivos son de la fuente.
«And in Tibet the teachings once more found expression in the Tibetan Wheel of Life. ... Traces of Essene teachings appear in almost every culture and religion in the world. ... And of course, Jesus was an Essene teacher and healer. My reason for focusing so strongly on the Essenes ... is because their teachings, principles, values, and priorities in life were so similar to the so-called New Age today. ... Christ demonstrated what we would today call precognition, prophecy, levitation, telepathy, and occult healing. ... So Jesus and the Essenes, with their teachings of love and light and cosmic laws along with the Golden Rule of karma, sound very much like metaphysical seekers in the New Age today. These "new" systems of thought are rooted in ancient masteries and mysteries» — el remate de esa cita de MacLaine: los esenios como New Age antiguo; los puntos suspensivos son de la fuente.
«It was difficult to explain, for one thing, and it was difficult to swallow, for another. It made life more complex. It made virtue even more necessary. ... people who didn't examine the theory could easily say, 'Oh, well, we have other lives to live. We won't be sent to hell after this one. So let's enjoy it'. So they fought the Gnostics [sic] and won the battle. What they did was right, I suppose, because without a simplification of the faith it wouldn't have spread. It would have remained a small sect, for intellectuals and students of metaphysics'» — lo que el propio Cayce opinaba del descarte de la reencarnación, citado en nota; los puntos suspensivos y el *[sic]* son de la fuente.
«We are spiritually free, they said, the stewards of our own evolution. Humankind has a choice. We can awaken to our true nature. Drawing fully from our inner resources we can achieve a new dimension of mind; we can see more» — lo que Marilyn Ferguson pone en boca de esa tradición.
«The point is that Buddhism and Christianity and other genuine religions contained, at their summit, ultimate insights into ultimate reality, but these transverbial insights were invariably mixed up with rational truths and empirical facts. Humanity had not, as it were, yet learned to differentiate and separate the eyes of flesh, reason, and contemplation. And because Revelation was confused with logic and with empirical fact, and all three were presented as one truth, then two things happened: the philosophers came in and destroyed the rational side of religion, and science came in and destroyed the empirical side.» — el diagnóstico de Wilber sobre la confusión de revelación, lógica y hecho.
«However, theology—which in the West had a somewhat weak eye of contemplation anyway—was so heavily dependent upon its rationalism and its empirical "facts" (the sun circles the earth as the Bible says), than when these two eyes were taken away by philosophy and science, Western spirituality all but went blind. It did not fall back on its eye of contemplation—but merely fell apart and spent its time in futile argument with the philosophers and scientists.» — el desenlace en Occidente, según Wilber; los puntos suspensivos son de la fuente.
«From that point on, spirituality in the West was dismantled, and only philosophy and science seriously remained. Within a century, however, philosophy as a rational system—a system based on the eye of mind—was in its own turn decimated, and decimated by the new scien» — el saldo de esa historia para Wilber.
«At that point, human knowledge was reduced to only the eye of flesh. Gone was the contemplative eye; gone the mental eye—and human beings had enough collective low self-esteem to restrict their means of valid knowledge» — el conocimiento reducido al ojo de carne, en la misma cita; la frase se parte en el salto de plana.
«to the eye of flesh—the eye we share with animals. Knowing became, in source and referent, essentially subhuman» — el cierre de la cita de Wilber en la plana siguiente.
«a need to root present beliefs and practices in the past, linking them with previous groups of enlightened people. ... By sharing a particular view of the past, people belong to a com» — lo que Marian Bowman observa en las reconstrucciones celtas; los puntos suspensivos son de la fuente y la cita se parte en el salto de plana.
«munity, no matter how loosely constituted. The attraction of being heir to an esoteric tradition is immense. By knowing what 'really' happened, the past serves to justify one's present beliefs and practices'» — el cierre de esa cita de Bowman en la plana siguiente.
«Are you kidding? What church would have me? I'm treading on their territory. I say folks have God inside them. The Church says it has God inside of it» — lo que Kevin Ryerson contesta cuando MacLaine le pregunta si es religioso.
«There is much that I am saying that your worldly religions would take exception to. Your religions teach religion—not spirituality. Religion has exploited man for the most part. Your world religions are on the right track basically, but they do not teach that every individual is fundamentally the creator and controller of his own destiny. They teach that God assumes such a role. What I am endeavoring to explain is that each individual is a co-creator with God. This does not sit well with your churches and religions because they prefer to have control over mankind» — lo que la entidad canalizada *John* dice de las religiones; los puntos suspensivos son de la fuente.
«Although we are still far from a comprehensive synthesis, significant elements of [the] emerging paradigm show far-reaching convergence with the worldview of the great mystical traditions. However, it is important to emphasize that this does not necessarily mean convergence of science and religion. The spirituality that emerges spontaneously at a certain stage of experiential self-exploration should not be confused with the mainstream religions and their beliefs, doctrines, dogmas, and rituals» — el deslinde de Grof entre espiritualidad y religión; los corchetes son de la fuente.
«them lost entirely the connection with their original source, which is a direct visionary experience of transpersonal realities. They are mainly concerned with such issues as power, money, hierarchies, and ethical, political, and social control. It is possible to have a religion with very little spirituality, complete absence thereof, or even one that interferes with genuine spiritual quest.» — lo que Grof reprocha a las religiones establecidas; la cita se parte en el salto de plana y los puntos suspensivos son de la fuente.
«Spiritual experiences that become available in deep self-exploration typically do not bring the subject closer to the established church and do not inspire more frequent attendance of formalized divine service, whether the religion involved is Christianity, Judaism, or Islam. More frequently, it brings to a clear relief the problems and limitations of established churches and mediates understanding as to where and why religions went astray and lost contact with true spirituality.» — lo que, según Grof, produce la autoexploración profunda.
«However, direct spiritual experiences are perfectly compatible with the mystical branches of the great religions of the world, such as the different varieties of Christian mysticism, Sufism, and Kabbalah or the Hasidic movements.» — con qué sí son compatibles, según Grof.
«Mainstream religions typically advocate concepts of God where the divinity is a force that is outside of human beings and has to be contacted through the mediation of the church and the priesthood. ... In contrast, the spirituality revealed in the process of self-exploration sees God as the Divine Within. Here the individual uses various techniques that mediate direct experiential access to transpersonal realities and discovers his or her own divinity» — el contraste final de Grof entre el Dios de fuera y el *Divino Interior*; los puntos suspensivos son de la fuente.
«My family has painful records of how my ancestors were tortured and killed: how they had to dig their own graves and lie in them, buried alive, only their faces showing, which the Christians then bashed in with iron rods. My heart is filled with eternal distrust towards a religion that sanctioned that genocide'» — lo que la nota cita de Z Budapest sobre el trasfondo de su odio.
«much of mainstream religion reminded him of vaccination. One goes to church and gets "a little something that then protects him or her against the real thing'» — la comparación de Walter Houston Clark entre religión y vacuna, citada por Grof.
«the basic feeling of religion is the yearning» — lo que David Bohm da por sentimiento básico de la religión; la frase se parte en el salto de plana.
«is ... a common language, uttering a common experience. There is only one great underground river, though there are numerous wells into it—Buddhist wells and Taoist wells, Native American wells and Christian wells, Islamic wells and Judaic wells» — el río subterráneo único y los pozos de Matthew Fox; los puntos suspensivos son de la fuente.
«The essence of the perennial philosophy can be put simply: it is true that there is some sort of Infinite, some type of Absolute Godhead, but it cannot properly be conceived as a colossal Being, a great Daddy, or a big Creator set apart from its creations, from things and events and human beings themselves. Rather, it is best conceived (metaphorically) as the ground or suchness or condition of all things and events. It is not a Big Thing set apart from finite things, but rather the reality or suchness or ground of all things» — la definición de filosofía perenne que da Ken Wilber.
«an altogether higher experience than those commonly undergone during rituals» — lo que la nota cita de Marian Green sobre la experiencia unitiva frente al ritual.
«Sophia Perennis is ... a bond between riven traditions. It can easily sink to an intellectual appreciation of comparative religion or a collection of woolly New Age aphorisms where one tradition can easily be substituted for another. Each tradition has its essential character» — el reparo de los Matthews contra la *sophia perennis* de manual; los puntos suspensivos son de la fuente.
«The great world religions need not merge and indeed should not merge, for each of them carries a tremendous facet of the Truth. But over all, a real and all-embracing world religion could begin to appear in recognition of the Lord of Light, overlighting all mankind'» — el pasaje que la nota llama desconcertante y característico a la vez.
«Often it is contrasted with the older, mechanistic paradigm, which appears to emphasize values of competition, exploitation, profit, centralization, and unlimited material growth at the expense of the environment. We should remember that industrial civilization has brought us many benefits, and that the mechanistic paradigm that supports it is not unrelievedly ugly. Both cultural views share values in common. Nor is the new paradigm absolutely pure and right. It will have its shadows, too. One can already see them in the form of groups that in the name of wholeness trample on individual rights, or individuals who, in the name of self-realization and growth, conveniently forget their accountability to others» — el reparo de David Spangler contra el uso no holista del nuevo paradigma.
«from anthropocentrism to a living cosmology from Newton to Einstein from parts-mentality to wholeness» — el arranque de la lista de oposiciones de Fox; la columna se parte en el salto de plana.
«from rationalism to mysticism from obedience as a prime moral virtue to creativity as a prime moral virtue from personal salvation to communal healing, i.e., compassion as salvation from theism (God outside us) to panentheism (God in us and us in God) from fall-redemption to creation-centered religion spirituality from the ascetic to the aesthetic» — el resto de la lista de oposiciones de Fox.
«In the hylotropic mode of consciousness, an individual experiences himself or herself as a solid physical entity with definite boundaries and with a limited sensory range. The world appears to be made of separate material objects and has distinctly Newtonian characteristics: time is linear, space is three-dimensional, and all events seem to be governed by chains of cause and effect. Experience in this mode supports systematically a number of basic assumptions about the world, such as: matter is solid; two objects cannot occupy the same space; past events are irretrievably lost; future events are not experiential - ly available; one cannot be in more than one place at a time; one can exist in only one temporal framework at a time; a whole is larger than a part; or something cannot be true and untrue at the same time.» — el modo hilotrópico según Grof.
«In contrast to the narrow and restricted hylotropic mode, the holotropic variety involves the experience of oneself as a potentially unlimited field of consciousness that has access to all aspects of reality without the mediation of senses. ... Experiences in this state of mind offer many interesting alternatives to the Newtonian world of matter with linear time and three-dimensional space. They support systematically a set of assumptions which are diametrically different from those characterizing the hylotropic mode: the solidity and discontinuity of matter is an illusion generated by a particular orchestration of events in consciousness; time and space are ultimately arbitrary; the same space can be simultaneously occupied by many objects; the past and the future are always available and can be brought experientially into the present moment;» — el modo holotrópico según Grof; los puntos suspensivos son de la fuente y la columna se parte en el salto de plana.
«one can experience oneself in several places at the same time; it is possible to experience simultaneously more than one temporal framework; being a part is not incompatible with being the whole; something can be true and untrue at the same time; form and emptiness or existence and nonexistence are interchangeable; and others.» — el cierre de esa columna en la plana siguiente.
«It was as if an explosion of light ripped through the old etheric body, altering its characteristics and raising it into a new level and form already prepared for it, leaving behind only a memory, an etheric "shell", a corpse, a thought-form of what it had been. Yet it was a thought-form with a residue of power» — la explosión de luz sobre el cuerpo etérico, citada de Spangler; la cita se parte en el salto de plana.
«which came from the consciousness of mankind. Thus, there became two worlds, one of the old, one of the new» — el cierre de esa cita: los dos mundos.
«he walks amongst us again, though clothed in etheric energy, and his presence quickens the etheric and spiritual life of all who can open in love and peace and, responding, arise to his level. More and more are becoming aware of his life with us'» — la segunda venida en palabras de Spangler.
«I prepare the way for One greater than myself» — lo que dice el Amor y la Verdad Ilimitados, con alusión al Bautista.
«This embrace has occurred. With the creation and activation of the new etheric body of Earth ... the Cosmic Christ has entered the auric field of the planet, bringing with him revelations without precedence, truly inaugurating a New Age of consciousness for Earth and all upon it'» — el abrazo del Cristo Cósmico al campo áurico del planeta, citado de Spangler; los puntos suspensivos son de la fuente.
«Individuals who attune to the old will find themselves unable to be truly creative; what they build will not last. On the other hand, New Age individuals are attuned to the highly creative and magnetic energies which characterize this Aquarian cycle. What they put their hands to will prosper; what they build will last; what they create will grow. Thus, the objective world will increasingly take on New Age aspects and forms because only these forms will have the life and power and attunement to survive and prosper and develop» — lo que Spangler augura a quienes se sintonizan con lo viejo y con lo nuevo.
«Thousands of other individuals around the world ... did experience a remarkable release of energy upon the Earth from higher dimensions. On 31 st December, 1967, Limitless Love and Truth announced, 'My universal revelation, through the medium of nuclear evolution is complete ... The whole of nuclear energy is me and my whole power completely under my control ... The universal love flow is increasing. All is well'» — lo que se dice haber ocurrido el 31 de diciembre de 1967; los puntos suspensivos son de la fuente.
«I see a change. It is vested in the greatest rise in expectations the world has ever seen. It is so far-reaching in its implications that one might call it evolution consciously entering into time, the evolutionary potential asserting itself. It needed a certain critical mass, a certain merging of complexity, crisis, and consciousness, to awaken. Now it is happening. ... And what is happening constellates around the idea of human freedom and human possibilities. The idea of freedom is expanding because the idea of what it is to be human is expanding» — el cambio según Jean Houston; los puntos suspensivos son de la fuente.
«A lot is happening, even in the political world ... This is only the start of the many changes the next couple of hundred years will bring. We could be on the verge of a true Golden Age, for the Water Bearer is the Grail Carrier who has found the vessel of rebirth and brought it into the world that its redeeming waters may be poured out for all in need. Also, the magical and supernatural arts will surely be allowed to take their place among the technologies of the future ... If we are strong» — el Portador del Agua y el Grial en Marian Green; los puntos suspensivos son de la fuente y la cita se parte en el salto de plana.
«enough to be able to accept change and therefore the magic it brings, and to act with that change, in harmony with the Old Gods and Goddesses, whose being has always been immanent in some form, a wonderful future lies ahead for us» — el cierre de esa cita en la plana siguiente.
«I am happy to say that quite a number of you are already part of this strong cosmic movement for which you have made yourself available. You experience hitherto undreamed-of expansion and joy, resolutions of problems that you never thought possible. And it continues. There are no limitations to your fulfillment, to the peace, to the productivity, to the creativity of living, to joy, love, and happiness, and to the meaning your life has acquired as you serve a greater cause.» — lo que la fuente canalizada de Eva Pierrakos promete a los suyos; los puntos suspensivos son de la fuente.
«You are creating a new life for yourself and your environment, of a kind that humanity has not yet known. You are preparing for it, others are preparing for it, here and there, all over the world, quietly. These are the golden nuclei that spring up out of the gray, dark matter of untruthful thinking and living. ... Enter this new phase, my dearest friends, with courage and affirmation. Rise up and become who you truly are, and experience life at its best» — los *núcleos dorados* de esa misma fuente; los puntos suspensivos son de la fuente.
«The New Age is a concept that proclaims a new opportunity, a new level of growth attained, a new power released and at work in human affairs, a new manifestation of that evolutionary tide of events which, taken at the flood, does indeed lead on to greater things, in this case to a new heaven, a new earth and a new humanity» — la definición de nueva era que da Spangler.
«In addition to traditional instrumentation and methods of experimentation, there will be added the intuitive capacities of the human mind and soul and its ability to gain information in altered states of consciousness through attunement to the "implicate order'"» — lo que Spangler añade sobre la instrumentación y el *orden implicado*.
«I have a dream ... that one day we shall all walk this earth as if it were a new world—and in that time it will be new, for we will see it and ourselves with new eyes and touch each other with a new and gentle spirit. We will know the delight of the sacred within us and around us and the joy of being partners, cocreators, with the earth and with God. Whether my grandchild will witness the fulfillment of this dream is up to all of us» — el sueño con que Spangler cierra su libro; los puntos suspensivos son de la fuente.
«Social synergy would not therefore imply any form of totalitarian world gov» — la salvedad de Russell contra el gobierno mundial totalitario.
«a society of enlightened people could be a society in which we all had such faculties. Unbelievable? Impossible? Or are they an indication of just how profound the transformation could be» — lo que Russell aventura sobre esas facultades; los puntos suspensivos son de la fuente.
«Throughout this book I have been taking a very optimistic view of humanity and its future—and deliberately so. Why? ... because I believe that the image we hold of the future plays a role in helping that future to emerge'» — por qué Russell escoge el optimismo; los puntos suspensivos son de la fuente.
«Surely it is not too idealistic to imagine a future global commonwealth in which each of Earth's citizens has a reasonable chance to create through his or her own efforts a decent life for self and family; in which men and women live in harmony with the Earth and its creatures, cooperating to create and maintain a wholesome environment for all; in which there is an ecology of different cultures, the diversity of which is appreciated and supported; in which war and flagrant violation of human rights in the name of the state has no legitimacy anywhere, and there is universal support of the rule of law throughout the world; in which throughout the entire human family there is a deep and shared sense of meaning in life itself» — la mancomunidad global que imagina Willis Harman.
«All of you have been promised for e'er so long that you would see God in your lifetime. Yet lifetime after lifetime you never allowed yourself to see it. In this lifetime, most of you will indeed. You will live to see a magnificent kingdom emerge here, and civilizations will come forth that you had not even the slightest notion existed. And a new wind will blow. And love, peace, and joy in being will grace this blessed place, the emerald of your universe and the home of God» — la promesa de Ramtha a sus oyentes.
«You will not be able to survive the changes that are to come simply by adapting» — el arranque de esa cita de Ramala; la frase se parte en el salto de plana.
«physically, for the physical body that you are seeking to protect will not exist in the New Age. The physical structure of the human beings that will dwell in the New Age will have changed radically. Whereas, now, a large percentage of your body is water, in the New Age it will be air.» — el cuerpo de aire de la nueva era, en la plana siguiente.
«The human form will be different and will vibrate to a different note. The physical nature of the Earth will be very different. The angels and the great Masters will actually be present on Earth, in physical appearance, and will walk and talk with you. The whole structure of matter, the frequency range in which you live, vibrate and have your being will have been altered. Therefore only one thing, only one factor, can guarantee your survival, if that is indeed your concern, in the natural cycle of this change and that is consciousness, your soul consciousness. For it is your soul that will build the body that you require, that will change the atomic structure of your being and so prepare you for the life of the millennium which is to come—the Golden Age of Aquarius» — el resto de esa cita: ángeles, maestros y conciencia del alma; los puntos suspensivos son de la fuente.
«What you struggle so intently with now—to be more loving, to believe in yourself, to forgive, to have compassion, and to release pain and negativity, will be easier in future times as human energy systems become more evolved. Humanity will have a more fully formed body of light and will become a radiating source of light» — lo que Orin promete que será más fácil en el futuro.
«The basic values of tolerance, honesty, respect for truth, cooperation and compassion will become ever more manifest, while the very capacity to deceive another, to bear false witness, steal or murder will be eradicated from the patterns of human behaviour'» — los valores y las capacidades que Trevelyan da por erradicadas.
«At the beginning of the last two decades of our century, we find ourselves in a state of profound, world-wide crisis. It is a complex, multidimensional crisis whose facets touch every aspect of our lives—our health and livelihood, the quality of our environment and our social relationships, our economy, technology, and politics. It is a crisis of intellectual, moral, and spiritual dimensions; a crisis of a scale and urgency unprecedented in recorded human history. For the first time we have to face the very real threat of extinction of the human race and of all life on this planet» — el arranque de *The Turning Point* de Fritjof Capra.
«Some might speculate that the Aquarian Conspiracy, with its hope of a last-minute turnabout, is only a White Moment in Earth's story; a brave, desperate try that will be eclipsed by tragedy—ecological, totalitarian, nuclear. Exeunt humankind. Curtain'» — lo que Marilyn Ferguson admite como hipótesis sobre su propia conspiración.
«It is likely that we have gone so far in our evil and ignorant ways that repentance ... cannot in itself repair the damage. We need ... the aid of higher power. That power does exist and is alert to the crisis. In this fact lies our hope. ... The Creative Intelligence perhaps revels in games of brinkmanship. But there is still time, if only just enough» — el desaliento de Trevelyan y su apelación al poder superior; los puntos suspensivos son de la fuente.
«Then (O science fiction!) the Russian rockets fired at our unresisting land, would, when they reached the protective barrier, simply disappear! The situation would be so dramatic, so totally contrary to rational and logical thinking, that the Divine Power could no longer be ignored and would have to be admitted'» — los cohetes que se desvanecen, citado de Trevelyan.
«People frequently talk about what terrible shape the world is in. In many ways, things seem to be going from bad to worse, and this can be very frightening. It has helped me considerably to recognize that the world is currently going through a major healing crisis, very similar in form to what individuals are experiencing. When we as individuals begin to wake up to the light, we also begin to become aware of the darkness in which we have been living. ... Fears and distortions which have been denied and ignored because they were too painful to look at begin to come into our consciousness in order to be released. Problems that were "swept under the rug" come forth to be solved.» — la crisis de sanación del mundo según Shakti Gawain; los puntos suspensivos son de la fuente.
«This is what I see happening on a worldwide level today. If we recognize the seeming chaos and pain in the world as a giant manifestation of our individual healing process, we can see that it's a very positive step» — el remate de esa cita de Gawain.
«For me, the journey began in a place of despair. During the writing of the early versions of this book's first chapter, I was haunted by visions of annihilation. Images of the city destroyed, of curling flesh, of the sudden flash in the sky—then nothing. I could not look at a friend, at my family, at children, without picturing them gone. Or worse, the long, slow deterioration of everything we love.» — el arranque del libro de Starhawk contra el miedo al holocausto nuclear, citado en nota; la cita se parte en el salto de plana.
«Despair pushed me into an obsession with history, in particular, the crucial sixteenth and seventeenth centuries. I had to know how we got into our present predicament'» — el cierre de esa cita de Starhawk en la plana siguiente.
«Mother Earth Is Dying; The Mystical Brain is Dying; Creativity is Dying; Wisdom is Dying; The Youth are Dying; Native Peoples, Their Religions, and Cultures Are Dying; Mother Church is Dying; Mother Love (Compassion) is Dying'. Fox ends, however, with a reminder to his reader that 'Our Mother is Dying, but Not Dead'» — los epígrafes del libro de Matthew Fox y su recordatorio final, citados en nota.
«We just did something we can't fix, like Chernobyl. What are we going to do» — lo que la nota cita de Chris Griscom sobre Chernóbil; la cita se parte en el salto de plana.
«now? Dematerialize it, because that's the only choice we have. The threshold between the manifest and the unmanifest worlds allows matter to pass both ways. We are now in a place where if we do not use the higher mind that we have, we will not survive. We all know that'» — el cierre de esa cita de Griscom en la plana siguiente.
«Under certain circumstances ... the role played by individual behavior can be decisive. ... We expect that near a bifurcation, fluctuations or random elements would play an important role, while between bifurcations the deterministic aspects would become dominant'» — lo que la nota cita de Prigogine sobre el papel del comportamiento individual cerca de una bifurcación; los puntos suspensivos son de la fuente.
«Let us admit that a great tidal wave would be the quickest way to the New» — el comentario casi suicida de Trevelyan que la nota recoge; la frase se parte en el renglón.
«extreme fluctuations within dissipative structures can lead to the emergence of new levels of organization. In evolutionary terms the fluctuations appear at periods of instability, or crises, in which organisms are forced either to adapt to the changed environment—perhaps moving on to higher levels of organization—or be extinguished» — lo que Peter Russell toma de las estructuras disipativas; los puntos suspensivos son de la fuente.
«In the present day it is readily apparent that society is also going through some major crises. Looking at humanity from the perspective of dissipative systems, we can see that the two principal characteristics of a major fluctuation are present: increasing throughflow of energy and matter, combined with high entropy. ... This is apparent as increasing disorder both within society (e.g. rising social unrest, increased crime and growing economic chaos), and in the surroundings (e.g. increasing despoliation of the environment and rising pollution)» — los dos rasgos de la fluctuación mayor que Russell ve en la sociedad; los puntos suspensivos son de la fuente.
«We would seem to be rapidly approaching the breaking point. And there are two possible outcomes—breakdown or breakthrough» — el remate de esa cita: los dos desenlaces posibles.
«become angry because they believe I am endorsing a narcissistic selfabsorption that denies the problems of the world and negates the necessity of social and political action. Upon further discussion I am usually (though not always!) able to make them understand that this is not the case. Being willing to deal internally and individually with the original source of the problem is simply the most practical and powerful way to effect real change.» — cómo responde Shakti Gawain a la acusación de narcisismo; los puntos suspensivos son de la fuente.
«The underlying cause of world problems is the pain, fear, and ignorance we experience from being disconnected from the power of the universe. If we continue to project our problems outside of ourselves and fail to recognize the inner power we actually have, I believe we will support the very evils we are fighting. On the other hand, if we are willing to take responsibility for our fears and deal with them, we will clear the way for being able to hear the voice of the universe within us. If it tells us to take action, we can be sure the action will be powerful and truly effective» — el resto de esa respuesta de Gawain.
«Let us say, for argument's sake, that the number (of potato washers) was 99 and that at 11 o'clock on a Tuesday morning, one further convert was added to the fold in the usual way. But the addition of the hundredth monkey apparently carried the number across some sort of threshold, pushing it through a kind of critical mass, because by that evening almost everyone in the colony was doing it. Not only that, but the habit seems to have jumped natural barriers and to have appeared spontaneously, like glycerine crystals in sealed laboratory jars, in colonies on other islands and on the mainland in a troop at Takasakiyama» — el paso del mono centésimo, citado de Lyall Watson.
«Even one man like Hitler who had a great passion, had a tremendous effect, though for destruction. If there had been ten people with Hitler's passion, all working together, nobody could have resisted them'» — el ejemplo con que Bohm ilustra esa cifra.
«We are told that if fifty million people will simultane» — la cifra de Trevelyan; la cita se corta en el corte de chunk.
«I have not come to sift the good from the bad. I am not the judge. I simply am what I am. If you are that I am, then you are of me. If you are not, then you come under a different law and must obey it before its cup can pass from your lips. ... None are saved. None are lost. There is always only what I am, but I have revealed myself in new life and new light and new truth. Those who attune to that will not» — lo que declara el Amor y la Verdad Ilimitados sobre el juicio y la salvación; los puntos suspensivos son de la fuente y la cita se parte en el salto de plana.
«be saved. They will only be attuned to what I am in my new revelation. And those who heed me not, but follow the downward course as human level consciousness unwinds itself and enters a new cycle, they are not lost» — el cierre de esa cita en la plana siguiente.
«When the energies of atomic power are released, they will be of me and revelation will occur. But heed this: I am not prophesying war. ... Let no man think I have placed upon him through Truth the inevitability of destruction, disaster and death. These are all illusions save to those who are not of me. What the old invokes that it may disappear need not disturb the new'» — lo que el Amor y la Verdad Ilimitados dice de la energía atómica y de la destrucción; los puntos suspensivos son de la fuente.
«It is in the second world, the world of man's consciousness, that the true cataclysms may be felt. ... Thus, the first impact of Aquarius was the introduction of interim energies designed to shatter the outdated thoughtforms and creations ... Such energies may express destructively» — lo que Spangler comenta del segundo mundo; los puntos suspensivos son de la fuente.
«This is the time of Armageddon. This is the time of the sorting of the wheat from the chaff. If you are wheat, do not take heed for the chaff for the wind of evolution will blow it away. Only the wheat will remain, but that wheat must be pure, must be healthy, must be strong'» — el trigo y la paja del Armagedón, citado de Ramala.
«The time of the drough can change. It can be at a later time. But it is coming'» — lo que la nota cita de Ramtha sobre la fecha de la sequía; la errata *drough* es de la fuente.
«Whereas a conventional organization chart would show neatly linked boxes, the organization chart of a SPIN would look like 'a badly knotted fishnet with a multitude of nodes of varying sizes, each linked to all the others, directly or indirectly'» — el organigrama de una SPIN según Ferguson: una red mal anudada.
«People I talked to began to speculate on what it was that was missing. The tone of our conversations shifted from dismay and confusion to a consideration that the answers might lie within ourselves ... I found myself in touch with a network of friends all over the world who were involved with their own spiritual search'» — el cambio de tono que MacLaine dice haber notado; los puntos suspensivos son de la fuente.
«everywhere I went, I continually encountered a deep need for spirituality and expanded consciousness, a need for people to come together to share their energies in something that worked'» — el remate del libro de MacLaine; los puntos suspensivos son de la fuente.
«The shift to the value system that the holistic health movement, the human potential movement, and the ecology movement advocate is further supported by a number of spiritual movements that reemphasize the quest for meaning and the spiritual dimension of life. Some individuals and organizations among the "New Age" movements134 have shown clear signs of exploitation, fraud, sexism, and excessive economic expansion, quite similar to those observed in the corporate world, but these aberrations are transitory manifestations of our cultural transformation and should not prevent us from appreciating the genuine nature of the current shift of values. As Roszak has pointed out, one must distinguish between the authenticity of people's needs and the inadequacy of the approaches that may be offered to meet those needs» — el término medio de Capra, con la distinción que toma de Roszak.
«This is the context in which individuals and groups are living out their own fantasies of adventure and power, usually of an occult or millenarian form. ... The principal characteristic of this level is attachment to a private world of ego ful» — el nivel del *glamour* según Spangler; los puntos suspensivos son de la fuente y la cita se parte en el salto de plana.
«filment and a consequent (though not always apparent) withdrawal from the world. On this level, the new age has become populated with strange and exotic beings, masters, adepts, extraterrestrials; it is a place of psychic powers and occult mysteries, of conspiracies and hidden teachings» — el cierre de esa cita: maestros, adeptos y extraterrestres.
«a spiritual event, the birth of a new consciousness, a new awareness and experience of life ... a deepening into the sacramental nature of everyday life ... the new age as a state of being, a mode of relationship with others that is mutually empowering and enriching. Rather than spiritual experience, which is the focus one is more apt to find in the second level ... this level centers upon the spiritual function, which is service: the giving of life, the nourishing of life, the upholding of life in its desire to unfold» — cómo describe Spangler ese cuarto nivel; los puntos suspensivos son de la fuente.
«an entire generation of would-be spiritual leaders is often forfeited to the god of counseling'» — lo que la nota cita de Fox contra el *psicologismo*.
«distortion occurs in certain trends in the New Age movement which are all space and no time; all consciousness and no conscience; all mysticism and no prophecy; all past life experiences, angelic encounters, untold bliss, and no critique of injustice or acknowledgment of the suffering and death that the toll of time takes. In short, no body'» — lo que la nota cita de Fox contra las corrientes sin tiempo ni conciencia ni profecía.
«The shadows of the New Age are alienation from the past in the name of the future; attachment to novelty for its own sake without a proper alignment to history and tradition; indiscriminateness and lack of discernment in the name of wholeness and communion, hence the failure to understand or respect the role of boundaries and limits; selfishness arising from misplaced self-development; a subtle surrender to powerlessness and irresponsibility in the name of waiting for the New Age to come rather than being an active creator of wholeness in one's own life; identifying the New Age primarily as an event rather than as a process; confusion of psychic phenomena with wisdom, of channeling with spirituality, and of the New Age perspective with ultimate truth» — las sombras que Spangler enumera, de la indiscriminación a la confusión entre canalización y espiritualidad.
«Is there a valid spirituality within the New Age movement? I feel there is, and it is not always apparent on the surface. Here is where the glamor of channels, crystals, and past lives may hinder us; if the surface sparkles too much, we may fail to look beneath it, either in disgust or because we are too dazzled. Yet, if we are to gain the benefits that I feel the New Age has to offer to us, then we must go beneath this surface. We must learn to separate the real from the unreal, the meaningless from the meaningful» — el llamado al discernimiento de Spangler, con canales, cristales y vidas pasadas de por medio.
«putting their energies in the direction of furthering inner growth, rather than hunting whales, strip-mining, building arsenals of nuclear weapons or pursuing any other potentially life-destroying activity'» — el cierre de esa cita de Peter Russell.
«the contingent, historical and philological approach ... seeks the creative and the individual aspects, as opposed to the eternity of absolute, unchanging truth, which negates all possibility of creativity and annihilates the position of the mystic as a unique contributor, as an individual, to the history of human spirituality'» — el enfoque contingente de Joseph Dan, citado en nota; los puntos suspensivos son de la fuente.
«There is no hope of clear thinking on the part of the student of modern literature, if—as, alas! has been repeatedly done by eminent writers—he vaguely hypostatizes the term, and starts with the presumption that "Romanticism" is the heaven-appointed designation of some single real entity, or type of entities, to be found in nature. He must set out from the simple and obvious fact that there are various historic episodes or movements to which different historians of our own or other periods have, for one reason or another, given the name'» — el nominalismo de A. O. Lovejoy sobre los romanticismos, citado en nota.
«The result is that one speaks of super-consciousness whereas one is moving merely in the regions of the deceptive unconscious, and confuses transformation with regression, mysticism with myth. Not the intended clarity of expanded consciousness is attained, but the return to the darkness of restricted consciousness, to the musty darkness of spiritistic ratifications and the impenetrable night in which the phantoms roam» — el veredicto de Schorsch sobre la confusión entre mística y mito, en la versión inglesa que da el volumen.
«The central vision and experience of the New Age is one of radical transformation. On an individual level that experience is very personal and mystical. It involves an awakening to a new reality of self—such as a discovery of psychic abilities, the experience of a physical or psychological healing, the emergence of new potentials within oneself, an intimate experience within a community, or the acceptance of a new picture of the universe. However, the essence of the New Age is the imposition of that vision of personal transformation onto society and the world. Thus the New Age is ultimately a social vision of a world transformed, a heaven on earth, a society in which the problems of today are overcome and a new existence emerges» — la definición de Melton: transformación personal proyectada sobre el mundo.
«These groups will in turn settle into the landscape of the larger esoteric world as variations of Theosophical and Spiritualist religions, while the esoteric community prepares itself for the next "movement" which will offer to revitalize its life'» — lo que la nota cita de Melton sobre la suerte de los canalizadores.
«To date, the academic study of religion has ... not developed adequate models for the scientific understanding of the new religious scene. Partly due to the bracketing of aspects pertaining to the Christian churches and theology out of its working domain, it lacks the conceptual framework which would be needed in order to describe non-church phenomena in occidental religious history» — lo que Bochinger dice de los modelos que le faltan al estudio académico de la religión; los puntos suspensivos son de la fuente.
«first and foremost a concept referring to Individualkultur according to the motto: "You have it all inside yourself, check it out!"» — el lema con que Bochinger resume el esoterismo como cultura del individuo; los puntos suspensivos son de la fuente.
«from a special tradition of knowledge into a special type of "religion", the "journey within". ... Similar to the word "spirituality", "Esotericism" thus became a surrogate word for "religion", which accentuates its subjective element focused on inner experience» — el giro que Bochinger describe: de tradición de saber a religión de la interioridad; los puntos suspensivos son de la fuente.
«When theology cast off what had been formerly part of itself, the result was an enormous abandoned field. This field was quickly reconstituted, "reinterpreted" from the outside (i.e., from outside theology) by humanists with esoteric leanings'» — cómo lo formulan Faivre y Voss: el campo abandonado y su reconstitución.
«the close interconnections between "esoteric" and "natural scientific" traditions of knowledge from the Renaissance to the 17th and 18th centuries make the dichotomy observed by [Faivre] appear as a later construct, which does not do full justice to the development of the tradition. Actually it is only in modernity that this split—and a corresponding amalgamation of various "esoteric" alternative proposals—can be observed» — el reparo de Bochinger contra la dicotomía; los corchetes son de la fuente.
«you must think of god in this way, as having everything—the cosmos, himself, <the> universe—like thoughts within himself. Thus, unless you make yourself equal to god, you cannot understand god; like is understood by like. Make yourself grow to immeasurable immensity, outleap all body, outstrip all time, become eternity and you will understand god. Having conceived that nothing is impossible to you, consider yourself immortal and able to understand everything, all art, all learning, the temper of every living thing. Go higher than every height and lower than every depth. Collect in yourself all the sensations of what has been made, of fire and water, dry and wet; be everywhere at once, on land, in the sea, in heaven; be not yet born, be in the womb, be young, old, dead, beyond death. And when you have understood all these at once—times, places, things, qualities, quantities—then you can understand god.» — el pasaje del Corpus Hermeticum sobre igualarse a dios; los puntos suspensivos y los corchetes angulares son de la fuente.
«But if you shut your soul up in the body and abase it and say 'I understand nothing, I can do nothing; I fear the sea, I cannot go up to heaven; I do not know what I was, I do not know what I will be', then what have you to do with god?» — el contraste del mismo pasaje: el alma encerrada en el cuerpo.
«And do you say, 'god is unseen'? Hold your tongue! Who is more visible than god? This is why he made all things: so that through them all you might look on him. This is the goodness of god, this is his excellence: that he is visible through all things. For nothing is unseen, not even among the incorporeals. Mind is seen in the act of understanding, god in the act of making» — el remate de ese pasaje: dios visible a través de todas las cosas.
«Believing in the immense antiquity of the Corpus Hermeticum and the Asclepius, and following Lactantius' estimate of their holy and divine character, the pious Christian, Ficino, returns in his study of them, not, as he thinks, to the antiquity of a priscus theologus who prophetically saw into Christian truth (and authorized the practice of magic), but to the type of pagan philosophical gnosis with Egyptianizing and magical tendencies, which characterised the anti-Christian reaction under Julian the Apostate» — la ironía según Frances Yates: adónde volvía en realidad el piadoso Ficino; la cita se parte en el salto de plana.
«Witchcraft and its spells, black magic, pacts with the Devil, and incantations are not directly linked to the concept of esotericism as we have defined it, but represent the black side of Philosophia occulta and an important part of the collective» — el lado negro de la *Philosophia occulta* según Faivre; la cita se corta en el corte de chunk.
«of the time. There was here a great deal of magia naturalis, a premodern type of natural science. Magia naturalis is the knowledge and use of occult powers and properties that are considered "natural" because they are objectively present in nature ... This type of magic is hardly distinguishable from the tentative beginnings of modern science and often looked like a form of naturalism colored by atheism. But this ambiguous expression could also refer to magia in the esoteric sense, seen as an attempt to unify Nature and religion... To Magia belongs white magic or theurgy, which uses names, rites, and incantations with the aim of establishing a personal link with entities that are not part of the world of phys» — la *magia naturalis* y la teurgia según Faivre; los puntos suspensivos son de la fuente.
«These two aspects of magia naturalis ... sometimes mingle, as in "celestial" or "astronomical" magic, where the stars can in fact be considered simultaneously from the point of view of the influence they are supposed to exert physically and of the influence exerted by their "will"» — cómo se mezclan esos dos aspectos en la magia celeste, según Faivre; los puntos suspensivos son de la fuente.
«In the sense that the term ... has acquired in the humanities, mostly in France ("I'imaginaire" "un imaginaire"), this noun refers to the images, symbols, and myths which underlie and/or permeate a discourse, a conversation, a literary or artistic work, a current of thought, an artistic or political trend, etc. (whether consciously or not). In this sense, the word should not of course be understood to mean "unreal", nor should it be confused with the term "imagination" which is used to refer to a faculty of the mind'» — cómo explican Faivre y Voss el galicismo *imaginaire*; los puntos suspensivos son de la fuente.
«All the ingredients mentioned in alchemical recipes—the minerals, metals, acids, compounds, and mixtures—were in truth only one, the alchemist himself. He was the base matter in need of purification by the fire; and the acid needed to accomplish this transformation came from his own spiritual malaise and longing for wholeness and peace. The various alchemical processes ... were steps in the mysterious process of spiritual regeneration» — la alquimia espiritual resumida por Allison Coudert; los puntos suspensivos son de la fuente.
«When I purchased these [kabbalistic] books at no small cost to myself, when I had read them through with the greatest diligence and with unwearying toil, I saw in them (as God is my witness) not so much the Mosaic as the Christian religion. There is the mystery of the Trinity, there the Incarnation of the Word, there the divinity of the Messiah; there I have read about original sin, its expiation through Christ, the heavenly Jerusalem, the fall of the devils, the orders of the angels, purgatory, and the punishments of hell, the same things we read daily in Paul and Dionysius, in Jerome and Augustine. But in those parts which concern philosophy you really seem to hear Pythagoras and Plato, whose principles are so close» — lo que Pico dice haber hallado en los libros cabalísticos; los corchetes son de la fuente.
«Regardless of how syncretism is defined, it always refers to the situation in which two configurations of religious phenomena which could originally be distinguished with precision have» — la definición de sincretismo que la nota cita de Leertouwer; la cita se parte en el salto de plana.
«correspondences, considered more or less veiled at first sight, are ... intended to be read and deciphered. The entire universe is a huge theater of mirrors, an ensemble of hieroglyphs to be decoded. Everything is a sign; everything conceals and exudes mystery; every object hides a secret'» — cómo describe Faivre esas correspondencias: el universo como teatro de espejos; los puntos suspensivos son de la fuente.
«In somewhat oversimplified terms, we could say that the mystic—in the strictly classical sense—aspires to the more or less complete suppression of images and intermediaries because for him they become obstacles to the union with God. While the esotericist appears to take more interest in the intermediaries revealed to his inner eye through the power of his creative imagination than to extend himself essentially toward the union with the divine. He prefers to sojourn on Jacob's ladder where angels (and doubtless other entities as well) climb up and down, rather than to climb to the top and beyond» — el deslinde de Faivre entre místico y esoterista, con la escala de Jacob.
«studying the history of Western currents of esotericism ... means first of all identifying the simultaneous presence of the four intrinsic components, and possibly also the two relative components, in the works in which they may be found'» — lo que, según Faivre y Voss, significa estudiar la historia del esoterismo; los puntos suspensivos son de la fuente.
«the toleration preached by "spiritual reformers" did gain ground, because it everywhere recognized Truth and Revelation in every relative approach to the one Truth, which, ultimately, could only be experienced in the present» — la tolerancia de los reformadores espirituales según Troeltsch, en la traducción de Olive Wyon; los puntos suspensivos son de la fuente.
«Only among the "spiritual reformers" was there liberty of conscience within the religious community ... But in this respect also this "spiritual" movement differs from strict rationalism, which, with its absolute demand for the truth of its ideas, tends rather towards intolerance» — el deslinde de Troeltsch frente al racionalismo estricto; los puntos suspensivos son de la fuente.
«Real toleration was and is found only among those rationalists who have steeped themselves at the same time in mys» — el remate de esa cita de Troeltsch; la palabra *mystical* se parte en el renglón.
«a residual category, a wastebasket, for knowledge claims that are deviant in some way, that do not fit the established claims of science or religion ... a common denominator for most (if not all) perspectives labelled occult (by anyone) is that they have in some way concerned themselves with things anomalous to our generally accepted cultural-storehouse of "truths"» — la definición de *lo oculto* que da Marcello Truzzi; los puntos suspensivos son de la fuente y la cita se parte en el salto de plana.
«claims that contradict common-sense or institutionalized (scientific or religious) knowledge. This contradiction of accepted beliefs is the very thing which makes the occult somehow strange, mysterious and inexplicable. It is the very character of the occult that it deals with dissonant or contradicting knowledge claims» — el cierre de esa definición de Truzzi en la plana siguiente.
«Generally occultists do not condemn scientific progress or modernity. Rather, they try to integrate it within a global vision that will serve to make the vacuousness of materialism more apparent'» — lo que Antoine Faivre dice de la actitud de los ocultistas ante la ciencia.
«The proclamation of the autonomy of reason and the methods of the natural sciences, based on observation as the sole reliable method of knowledge, and the consequent rejection of the authority of revelation, sacred writings and their accepted interpreters, tradition, prescription, and every form of non-rational and transcendent source of knowledge» — el primer punto de Berlin sobre la Ilustración; los puntos suspensivos son de la fuente.
«a wide area of agreement about fundamental points: the reality of natural law ..., of eternal principles by following which alone men could become wise, happy, virtuous, and free. One set of universal and unalterable principles governed the» — el terreno común que Berlin atribuye a la Ilustración entera; los puntos suspensivos son de la fuente y la cita se parte en el salto de plana.
«world for theists, deists and atheists, for optimists and pessimists, puritans, primitivists and believers in progress and the richest fruits of science and culture; these laws governed inanimate and animate nature, facts and events, means and ends, private life and public, all societies, epochs and civilisations; it was solely by departing from them that men fell into crime, vice, misery. Thinkers might differ about what these laws were, or how to discover them, or who were qualified to expound them; that these laws were real, and could be known, whether with certainty, or only probability, remained the central dogma of the entire Enlightenment'» — el cierre de esa cita de Berlin en la plana siguiente.
«the universe [was seen] as the self-development of a primal, non-rational force that can be grasped only by the intuitive powers of men of imaginative genius— poets, philosophers, theologians or statesmen. Nature, a living organism, responds to questions put by the man of genius, while the man of genius responds to the questions put by nature, for they conspire with each other; imaginative insight alone ... becomes conscious of the contours of the future, of which the mere calculating intellect and analytic capacity of the natural scientist or the politician, or any other earthbound empiricist, has no conception. This faith in a peculiar, intuitive, spiritual faculty which goes by various names—reason, understanding, primary imagination—but is always differentiated from the critical analytic intellect favoured by the Enlightenment, the contrast between it and the analytic faculty or method that collects, classifies, experiments, takes to pieces, reassembles, defines, deduces, and establishes probabilities, becomes a commonplace used thereafter by Fichte, Hegel, Wordsworth, Coleridge, Goethe, Carlyle, Schopenhauer and other anti-rationalist thinkers of the nineteenth century, culminating in Bergson and later anti-positivist schools'» — cómo describe Isaiah Berlin esa fuerza primordial y la facultad que la capta; los corchetes y los puntos suspensivos son de la fuente.
«have their historical ancestry before the age of Enlightenment and in undercurrents during the eighteenth century. The view of an organic nature descends from Neoplatonism through Giordano Bruno, Bohme, the Cambridge Platonists, and some passages in Shaftesbury. The view of imagination as creative and of poetry as prophecy has a similar ancestry. A symbolist, and even mythic, conception of poetry is frequent in history» — la genealogía que Wellek reconoce para sus tres elementos; la cita se parte en el salto de plana.
«its view of nature as hieroglyphics which man and especially the poet is destined to read» — la naturaleza como jeroglífico, en la continuación de esa cita.
«In a sense, romanticism is the revival of something old, but it is a revival with a difference; these ideas were translated into terms acceptable to men who had undergone the experience of the Enlightenment35. And Abrams concludes: Renaissance vitalism had envisioned an integral universe without absolute divisions, in which everything is interrelated by a system of correspondences, and the living is continuous with the inanimate, nature with man, and matter with mind; a universe ... activated throughout by a dynamism of opposing forces ... In this way of thinking some Romantic philosophers detected intimations of a viable counter-metaphysic to contemporary mechanicism, elementarism, and dualism; provided that... the mythical elements are translated into philosophical concepts, and these are ordered into a "scientific", that is, a coherent conceptual system36. The connection with what we have referred to as the "esoteric" worldview, described by Faivre in terms of correspondences and living nature is, therefore, confirmed by two of the most authoritative modern scholars of Romanticism. As noted above, this connection is actually what could have been expected in view of the continuity of esoteric traditions in late 18th century "hermeticism" documented by French and German researchers. Moreover, with respect to Faivre's third element (imagination/mediations), the connection is further confirmed by Wellek's and Abrams's emphasis on the Romantic imagination. However, Wellek correctly remarks that Romanticism is a revival with a difference. Although I fully concur with his suggestion that the esoteric worldview was translated into terms acceptable to those 'who had undergone the experience of the Enlightenment'» — el remate de esa cita de Wellek: un renacer con diferencia.
«Renaissance vitalism had envisioned an integral universe without absolute divisions, in which everything is interrelated by a system of correspondences, and the living is continuous with the inanimate, nature with man, and matter with mind; a universe ... activated throughout by a dynamism of opposing forces ... In this way of thinking some Romantic philosophers detected intimations of a viable counter-metaphysic to contemporary mechanicism, elementarism, and dualism; provided that... the mythical elements are translated into philosophical concepts, and these are ordered into a "scientific", that is, a coherent conceptual system» — la conclusión de Abrams sobre el vitalismo renacentista; los puntos suspensivos son de la fuente.
«The industrial revolution naturally gave rise to an increasingly marked interest in the "miracles" of science. ... Along with smoking factory chimneys came both the literature of the fantastic and the new phenomenon of spiritualism. These two possess a common characteristic: each takes the real world in its most concrete form as its point of departure, and then postulates the existence of another, supernatural world, separated from the first by a more or less impermeable partition.» — lo que Faivre observa de la revolución industrial, la literatura fantástica y el espiritismo; los puntos suspensivos son de la fuente.
«Fantasy literature then plays upon the effect of surprise that is provided by the irruption of the supernatural into the daily life, which it describes in a realistic fashion. Spiritualism, both as a belief and as a practice, follows the inverse procedure, teaching how to pass from this world of the living to the world of the dead, through seances of spirit rappings and table tippings, the table playing a role analogous to that of the traditional magic circle.» — el procedimiento inverso de la literatura fantástica y del espiritismo, según Faivre.
«It is interesting that occultism in its modern form—that of the nineteenth century—appeared at the same time as fantastic literature and spiritualism.» — lo que Faivre subraya de la coincidencia de fechas.
«the notion of a purely abstract knowledge divorced from personal development and personal participation is alien to them. It is a nonexistent distinction'» — lo que Robert Galbreath objeta a ese deslinde.
«In order to explain rationally his continuous experiences with spirits and angels during and after the great spiritual crisis around the middle of the 1740s, Swedenborg needed to make only small changes in his psycho-physical theorizing, mainly simplifications'» — lo que Jonsson afirma de los pocos cambios que Swedenborg necesitó.
«I have never read them, and I was forbidden to read authors on dogmatic and systematic theology, before heaven was opened to me» — lo que Swedenborg contesta sobre sus lecturas teológicas; la cita se parte en el salto de plana.
«easily insinuated themselves thereby, which afterwards could only have been removed with difficulty'» — el cierre de esa cita en la plana siguiente.
«Creation itself cannot be ascribed in the least to the sun of the natural world, but must be wholly ascribed to the sun of the spiritual world; because the sun of the natural world is altogether dead; but the sun of the spiritual world is living; for it is the first proceeding of Divine Love and Divine Wisdom; and what is dead does not act at all from itself, but is acted upon; consequently to ascribe to it anything of creation would be like ascribing the work of an artificer to the tool which is moved by his hands» — el sol espiritual y el sol natural en palabras de Swedenborg.
«spiritual, and the divine. This truth, Swedenborg discover[ed] himself, when his own philosophical quest to find traces of the divine in nature brought him to an intellectual dead end, or in Swedenborg's own words "an abyss'» — el *abismo* al que llegó su búsqueda filosófica, según Williams-Hogan; los corchetes son de la fuente.
«every human being lives in the natural and the spiritual world simultaneously. ... However, we are conscious of living in only one. Death is the common doorway from one world to the other; or from one form of consciousness to another. Prior to death we live consciously in this world, and inwardly or unconsciously in the spiritual world. After death, we live consciously in the spiritual world, while remaining in unconscious connection with this one» — cómo describe Williams-Hogan la doble vida de Swedenborg; los puntos suspensivos son de la fuente.
«the natural world is the world of appearances, and the spiritual world is the world of the real. Throughout one's life, the inner self of each person builds for themselves their own real world, which they bring with them after death to create their own heaven'» — cómo lo formula Williams-Hogan: cada quien construye su propio cielo.
«A subtle physical fluid fills the universe and forms a connecting medium between man, the earth, and the heavenly bodies, and also between man and man. (2) Disease originates from the unequal distribution of this fluid in the human body; recovery is achieved when the equilibrium is restored.» — los dos primeros principios del mesmerismo según Ellenberger.
«There are two worlds, the spiritual and the natural. The spiritual world does not draw anything from the natural, nor the natural world from the spiritual. The two are totally distinct, and communicate only by correspondences» — lo que la nota cita de Swedenborg sobre los dos mundos; los puntos suspensivos son de la fuente.
«James actually found the scientific mystic's artlessness an indication of his spiritual authenticity, an authenticity based on the scientific quality and accuracy of his spirituality'» — lo que la nota cita sobre la admiración de Henry James padre por Swedenborg.
«certain techniques, this fluid can be channeled, stored, and conveyed to other persons. (4) In this manner, "crises" can be provoked in patients and diseases cured» — los dos últimos principios del mesmerismo según Ellenberger; la enumeración se parte en el salto de plana.
«the whole of the Viennese physician's doctrine is implicitly contained in the writings of his predecessors. But there is one subtle difference. To Van Helmont the Magnetic system is still primarily a spiritual affair, a link between the heavens and the earth. Man can only obtain a complete mastery over the powers which sleep in his own nature by assimilating his will to the Divine Will.» — lo que Frank Podmore observa de Van Helmont frente a Mesmer; los puntos suspensivos son de la fuente y la cita se parte en el salto de plana.
«ings of Maxwell and Fludd greater stress is laid upon the material operations of the fluid; the theory tends to become less mystical and more scientific. But neither quite loses sight of the spiritual aspect of the matter. It is not the starry light, says Fludd, "which operateth so universally, but the Eternal Centrall Spirit". And Maxwell gives an even more emphatic expression to the Spiritualist view. ... But in Mesmer's exposition this spiritual aspect of the doctrine has entirely disappeared. For him the Magnetic system is purely a question of matter and motion'» — el cierre de esa cita de Podmore: en Mesmer desaparece el aspecto espiritual; los puntos suspensivos son de la fuente.
«While the entire globe seems to prepare itself, by a remarkable revolution in the movement of the seasons, for physical changes on the surface of its atmosphere, natural science and philosophy make the greatest of efforts in order to spread and propagate everywhere their beneficial lights ... Above all, the end of this century represents an historically highly interesting epoch, marked by a sudden, and almost general fermentation of the spirit. This fermentation is produced by two singular circumstances, the aerostatic experiences and animal magnetism» — la fermentación del espíritu a fines del siglo XVIII, citada de la época; los puntos suspensivos son de la fuente.
«Behold a general revolution ... Men of a new kind will inhabit the earth; they will make it more beautiful by their virtues and their works; they will not be held» — la revolución anunciada en esa misma cita; los puntos suspensivos son de la fuente y la cita se corta en el corte de chunk.
«back by their careers, or by ailments; they will know of our evils only from his» — el cierre de esa cita en el arranque del chunk siguiente.
«it responded to questions, and when they wished to put an end to the apparition, the two evocators became very frightened at seeing this unhappy head floating around them for three hours more; and it was only with extreme difficulty that they could finally make it disappear'» — la cabeza flotante de una sesión de 1776, citada de la fuente que la relata.
«with a phosphorous appearance, which [gave] precise answers to questions posed to it, by two signs, one of which meant yes and the other no» — la luz que respondía sí y no en la *École du Nord*, citada de otra fuente; los corchetes son de la fuente.
«No other American religion in the nineteenth century had more concrete and individualized notions of the afterlife. Spirits retained all the discrete characteristics of their earthly personalities. Their astral bodies looked very much like their earthly bodies. Spirit babies grew up into men and women as they would have done on earth. The spirit realms presented landscapes very similar to those on earth'» — lo que la nota cita sobre lo concreto del más allá espiritista.
«Against the belief that nothing existed in the universe but matter, spiritualists waged a steady, though confused, battle. ... In major spiritualist publications the rescued spirit looked suspiciously like the matter out of whose jaws it presumably had been wrested. ... Spiritualists had some difficulty clarifying their views about the nature of spirit. Most agreed that "immaterial substance" could not exist. ... The spirit teachers seemed to concur that soul and spirit should not be considered something discontinuous from matter, but rather a higher, perfected form of matter. ... In trying to convince science to apply its instruments of measurement to things that lay beyond earthly horizons, spiritualists wound up reinvesting spirits with all the qualities of matter, [the psychologist Wilhelm Wundt concluded:] "From early times ... materialism has had two forms: the one denies the spiritual, the other transforms it into matter". Modern spiritualism, according to Wundt, had fallen into the latter trap'» — lo que Moore muestra del espíritu convertido en materia perfeccionada, con Wundt de remate; los puntos suspensivos y los corchetes son de la fuente.
«viewed with dislike and suspicion the crisis attended with violent convulsions which he had witnessed at Mesmer's establishment, and deplored the discredit which the spectacle of this enfer a convulsions, as he calls it, had brought upon the practice of Animal Magnetism'» — lo que la nota cita de Puységur contra las crisis convulsivas de Mesmer.
«She told her audience that the world was not thousands but millions of years old, and that the cradle of civilization was in the East. It was there that the first worship had arisen, that of the powers of nature. This developed into cults of the sun and of its passage through the zodiac, creating an astronomical religion whose vestiges survive throughout the known world, and which is the origin of all known religions, including Christianity. The priests of every nation exploited the mysterious side of religion, encouraging cults of celestial and natural objects without telling the people that these were all subordinate to the one God. It was the priests, too, who in every religion instituted sacrifices in order to sustain their own power and splendor.» — el resumen de las conferencias de Hardinge-Britten: el culto solar como origen de toda religión.
«Emma, or her guide, praised the founders of religions—Christ, Moses, Osiris, Buddha, and Zoroaster—for breaking the chains of priestcraft; but every time, the priests forged them the stronger. She railed at the dogmas of Nicea and the Thirty-Nine Articles of the Anglicans; she told the Christians that their denial of all other religions was atrocious; and she urged her listeners to go and read the Book» — lo que esas conferencias hacían con los fundadores de religiones y con los dogmas; la frase se parte en el salto de plana.
«of Nature if they wanted to know the true God. As the lecture course proceeded, she expounded the doctrine of the macrocosm and the microcosm (the sun corresponding to the human heart), and the new theory of evolution. She praised death as the necessary transformational agent of nature, without which there could be no development, and refused its identification with sin, which has no part in nature but what humans have given it. She told of how death leads us on to the spirit world, whence we become the guardians of those we loved on earth. Finally, she gave a series of gruesome quotations taken from Christian writers who exulted in the prospect of eternal torment, especially of unbaptized infants» — el resto de ese resumen: macrocosmos, evolución, muerte y mundo espiritual.
«the Enlightenment's emphasis on religious toleration, the influence of the environment in the formation of one's ideas, and the basic oneness of human nature all contributed to a more sympathetic attitude toward Asian thought'» — lo que la nota cita sobre el aporte ilustrado a la mirada hacia Asia; los puntos suspensivos son de la fuente.
«when the Asiatic Researches resumed publication in 1816 ... there were no more of the delightful, speculative articles such as Jones had written on the Greek and Hindu gods, or Wilford on the Sacred Isles of the West, which brought India, via comparative mythography, into the family of nations. The time of the gentleman amateur was passing. Whereas formerly an educated man could read the whole journal with pleasure and understand most of it, now it was a vehicle for conversations among a handful of scholars. ... A similar change was taking place in the field of mythography. No longer could one man pretend to take all the world's myths and religions as his topic, and propose some all-embracing theory to explain them, but the work had to be done piecemeal by specialists. Consequently, the only people who persisted with universal theories were the occultists or esotericists who felt themselves exempted, by the possession of special knowledge, from the impossible burden of becoming adept in a dozen Western and Eastern languages'» — lo que la nota cita de Godwin sobre el fin del aficionado culto y el refugio de las teorías universales en el ocultismo; los puntos suspensivos son de la fuente.
«At mid-century, knowledge of Buddhism in Europe and America was slight, and enthusiasm for it nil. The American Transcendentalists, whose admiration for Hindu doctrines was based on the ample source material of the Asiatic Researches, found Buddhism chilly and negative by comparison. Academic experts such as Burnouf, Muller, and Barthelemy Saint-Hilaire painted Buddhism as a gloomy religion of negation, and Nirvana as nothing more or less than extinction» — el estado del conocimiento del budismo según Godwin, con Burnouf y Müller de por medio.
«psychic detritus left behind by human beings who had passed beyond the possibility of communication. Just as a corpse looks for a while like a living body, so the shells could supposedly imitate, up to a point, the individual who had sloughed them off. Thus the spiritualists who thought that they were talking to Socrates, Ben Franklin, or their grandmothers, were told bluntly that they were being bamboozled. As an alternative to this profitable farce, Blavatsky urged the study of Hermeticism and the occult sciences» — qué eran las *cáscaras astrales* y qué proponía Blavatsky en su lugar, según Godwin; los puntos suspensivos son de la fuente.
«Occultism taught one not just to sit back and exchange sentimentalities with the "spirits", but to try: that is, to cultivate one's will, increase one's knowledge, and eventually to master the higher powers and faculties that lie latent in everyone'» — el lema del ocultismo según esa misma cita de Godwin.
«Nothing can be more easily accounted for than the highest possiblities of magic. By the radiant light of the universal magnetic ocean, whose electric waves bind the cosmos together, and in their ceaseless motion penetrate every atom and molecule of the boundless creation, the disciples of mesmerism—howbeit insufficient their various experiments—intuitionally perceive the alpha and omega of the great mystery. Alone, the study of this agent, which is the divine breath, can unlock the secrets of psychology and physiology, of cosmical and spiritual phenomena» — el océano magnético universal en palabras de Blavatsky; la errata *possiblities* es de la fuente.
«When Olcott delivered his inaugural presidential address to the new society in November 1875, he devoted much more attention to the organization's spiritualistic goals than to Eastern religions. India and Oriental religion are mentioned, but most of the references are to Neo-Platonists, Kabbalists, and Hermeticists, suggesting a dominantly Western viewpoint.» — lo que Carl T. Jackson observa del discurso inaugural de Olcott.
«His statement of the society's future work also suggests spiritualist preoccupations: "Mesmerism, Spiritualism, Od, the astral light of the ancients (now called the universal ether) and its currents—all» — los temas que Olcott señalaba como campo de trabajo; la cita se parte en el salto de plana.
«these offer us the widest and most fascinating fields of exploration"» — el cierre de esa cita de Olcott.
«All believed in the intuitive human ability to grasp the essences of all the world's religions, and all ... believed that humanity was on the verge of a new religious understanding, one that could make sense of all traditions at once, an "age of the spirit" as Frothingham said, citing Joachim of Fiore. Most of the Transcendentalists expected a coming "golden age", a reign of the Spirit, a unity of all the world's religions through intuitive insight and scholarship'» — el milenarismo trascendentalista según Versluis, con Joaquín de Fiore de por medio; los puntos suspensivos son de la fuente.
«Emerson passed the afternoon with me. We had desultory conversation on Swedenbourg, Bruno, Behmen [Boehme], and others of this sublime school. I proposed that some measures should be taken to put English readers in possession of the works of these great minds. Confucius, Zoroaster, Paracelsus, Galen, Plato, Bruno, Behmen, Plotinus, More, Swedenbourg, etc., should be in the hands of every earnest student of the soul. ... We should have access to the fountains of truth through the purest channels» — la lista de autores que Alcott anota en su diario; los corchetes y los puntos suspensivos son de la fuente.
«This design of exhibiting such correspondences, which, if adequately executed, would be the poem of the world, in which all history and science would play an essential part, was narrowed and defeated by the exclusively theologic direction which his inquiries took.... He fastens each natural object to a theologic notion;— a horse signifies carnal understanding; a tree, perception; the moon, faith; a cat means this; an ostrich that; and artichoke this other;—and poorly tethers every symbol to a several ecclesiastic sense. The slippery Proteus is not so easily caught. In nature, each individual symbol plays innumerable parts, as each particle of matter circulates in turn through every system. The central identity enables any one symbol to express successively all the qualities and shades of real being. In the transmission of the heavenly waters, every hose fits every hydrant. Nature avenges herself speedily on the hard pedantry that would chain her waves. She is no literalist» — el reproche de Emerson al literalismo de Swedenborg; los puntos suspensivos son de la fuente.
«The entire system of things gets represented in every particle. There is something that resembles the ebb and flow of the sea, day and night, man and woman, in a single needle of the pine, in a kernel of corn, in each individual of every animal tribe. The reaction, so grand in the elements, is repeated within these small boundaries» — cómo formula Emerson la doctrina verdadera; los puntos suspensivos son de la fuente.
«Emerson's reproducing of Hindu scriptures was a literary, not a religious, manifestation. His emphasis was on self-transcendence; he was interested in divine inspiration, not in ritual, in the blasting light of mysticism, not in form, in ethical responsibility, not in adherence to any particular religion. ... When religion is stripped of its cultural and practical implications, rendered as merely ethical strictures and "abandonment to the Invisible", it becomes "literary religion". This, I believe, is the heart of Emersonian Orientalism» — en qué consiste la *religión literaria* de Emerson según Versluis; los puntos suspensivos son de la fuente.
«diluted Asian religion—much in the manner of twentieth-century "New Age" dilettantism—did permeate American society in the late nineteenth century via an amalgam of diluted Buddhism and Swedenborgianism, spiritualism, and Emersonian Transcendentalism that came to be called "New Thought" or "mind-cure". New Thought preceded Theosophy—the other bastard form in which Asian religious traditions came to be known in America—but coincided with it principally in that both presented elements of Buddhism, Hinduism, and Taoism in popularized and distorted form.» — el juicio de Versluis sobre el New Thought y la teosofía; los puntos suspensivos son de la fuente.
«The pseudoreligious potpourri found in Boston and across much of America during the late nineteenth century is clearly a predecessor of the "New Age" movement during the late twentieth century. Just as the New Thought movement represented diluted Emersonian Transcendentalism for the masses, the New Age movement pandered to a materialist interpretation of what originally were authentic traditional teachings» — el remate de Versluis: el New Age como heredero de ese potpurrí.
«In allegorical history, actions and events, including fictional or mythological ones, stand for the extra-historical spiritual progress of the human race toward reintegration. Positive history merely offers a scrupulous record of dates and events.» — el deslinde entre historia alegórica e historia positiva, citado de Fabre d'Olivet.
«there were two things of which the philosophes remained confident: if there was one area of human experience in which progress was reliable it was science, and if there was any real hope for man, it was science that would realize it'» — lo que la nota cita de Peter Gay sobre la confianza ilustrada en la ciencia.
«The close resemblances of his concept of the "Over-Soul" to the Hindu concept of Brahman, of his "Compensation" to karma, and of his "Illusions" to maya are striking. Of course, he had already arrived at these concepts before developing a wide and sympathetic interest in the Orient, but it is evident that he quickly assimilated the Hindu formulations into his thought'» — lo que la nota cita de Jackson sobre los paralelos entre Emerson y el hinduismo.
«There is an unbridgeable gap between positive history, which chronicles events that happened but that have no spiritual significance, and allegorical history, which arranges events that may never have happened into a dramatization of the spiritual destiny of humanity. Allegorical history alone, Fabre declares, is worthy of study» — el abismo entre historia positiva y alegórica según Fabre d'Olivet.
«The incarnation of God in "eternal nature" occurs in a sevenfold cycle. If we imagine this process as unfolding in time—which is almost impossible to avoid -, strictly speaking we commit a category error. The sevenfold "succession" in eternal nature must be understood as the original archetype of time as we know it from our own, material world. From the perspective of the completed cycle, i.e. from its seventh stage, all earlier stages are one. Thus, the succession of the first six stages is a prefiguration of time, and the completion in the seventh is a prefiguration of eternity. Time is therefore not a primary category, but a secondary derivative from a primal reality which can not be described in terms of its derivatives.» — lo que él mismo escribió del ciclo séptuple de Böhme y del tiempo.
«The modern tendency to understand the Hermetic dictum "as above so below" (which is fundamental to Bohme as well) in terms of identity is among the primary sources of misunderstanding with respect to esoteric speculation. Bohme thinks in terms of a symbolic doctrine of correspondences according to which the "lower" reflects the "higher". The Feuerbachian reversal of this idea, which turns the higher into a reflection of the lower, is alien to Bohme's thought. For this reason it is misleading, with respect to his sevenfold succession, to use a term such as "evolution"» — el resto de esa cita propia: por qué *evolución* es engañosa en Böhme.
«the scientific account was regarded as the "phenomenal outer aspect" of an ultimate spiritual being that was good, true, and beautiful and must therefore operate to good, true, and beautiful ends. In the apt simplification of Oliver Wendell Holmes, physical processes like evolution were "simply God himself in action". Thus was the theoretical basis of an evolutionary cosmic optimism established.» — la conclusión de Conner, con la fórmula de Oliver Wendell Holmes; los puntos suspensivos son de la fuente.
«On one point all the romantic and idealistic philosophers agreed: they rejected the traditional dualism of the natural and the supernatural, and united in the monistic belief that the world is the expression of one great principle permeating all its parts and including all events in its cosmic process. Man is one with nature, and man and nature are one with God—not, perhaps, the whole expression of the divine life, but existing as essential parts of it. It was easy for religious souls to see in the whole long story of evolution itself the unfolding of the hand of Providence, and in its goal of a perfected human society "the one far-off divine event to which the whole creation moves"» — lo que la misma cita recoge de Randall sobre el monismo romántico.
«that the whole human species are accidentally descended from a remarkable family of» — la burla de Washington Irving que la nota recoge, fechada en 1809.
«Emerson's evolutionism was as remote as possible from that of the scientists. Not only was his idealism the polar opposite of their materialism and mechanism, but he was utterly unconcerned about the question of greatest importance to them, the immediate causes of transformation. Never once did he mention natural selection or the inheritance of acquired characteristics, and ... he saw no essential advance in Darwin over Stallo. The sciences, Emerson felt, dealt only with surfaces and were to be valued only for the light that, often in spite of themselves, they shed beyond. They were a kind of half-knowledge, not wrong but incomplete. Or, as he most liked to express it, they were "false by being unpoetical".» — el evolucionismo de Emerson según Conner; los puntos suspensivos son de la fuente.
«The scientist thought in terms of parts, while the poet and philosopher, taking a broader view, recognized that the parts make up a whole that has a unitary significance superior not only to each of its constituents but to the sum of all. In this view, the parts of nature exhibited an ordered interrelationship that corresponded perfectly with the categories of the individual mind and bodied forth the phases of that Over-Mind which is the ultimate reality. That this supreme One is truly all-encompassing and all-dissolving was Emerson's basic belief, and any interpretation of his thinking that disregarded it would be false to him. Consequently,» — el resto de esa cita: la Sobre-Mente como realidad última; la cita se parte en el salto de plana.
«in the matter of evolution ... Emerson saw only the phenomenal manifestation of a Creative Mind» — el cierre de esa cita de Conner; los puntos suspensivos son de la fuente.
«affirms the existence of a perfect and supratemporal Reality, a Being whose existence is immutably and eternally complete, with respect to every metaphysical and every moral attribute. But it conceives this Being neither as the efficient cause of the imperfect and temporal, nor yet as an all-inclusive unity in which the imperfect and temporal are contained. The relation of the Perfect Reality to all the beings that change and develop in time is translated ... from the terms of efficient to terms of final causality. In other words, God is declared to be, not the source from which finite being emanates, not the Creator who calls it into existence by his volition, not the Whole of which it is a part,—but the realized ideal which draws all less complete existences onward towards fuller likeness with itself» — la primera opción según Lovejoy: Dios como causa final; los puntos suspensivos son de la fuente.
«The emphasis is ... on spiritual rather than physical evolution, although the physical is not forgotten. Purely physical evolution, however, is rejected. Constant reference is made by Blavatsky to materialists, whom she finds as sinister as mis» — el énfasis de Blavatsky en la evolución espiritual según Neufeldt; los puntos suspensivos son de la fuente y la cita se corta en el corte de chunk.
«guided Christians and spiritists, and who are viewed as the offspring of Charles Darwin. It is the search for man's divine self which is significant although the material is transformed through such a search or more correctly, through such an evolution. The goal in other words is to become a new and more perfect man whose "capabilities and faculties will receive a corresponding increase in range and power, just as in the visible world ... each stage in the evolutionary scale is marked by an increase of capacity"» — el cierre de esa cita de Neufeldt; los puntos suspensivos son de la fuente.
«How different is Jacob Behmen! He is tremulous with emotion and listens awe-struck, with the gentlest humanity, to the Teacher whose lessons he conveys; and when he asserts that, "in some sort, love is greater than God", his heart beats so high that the thumping against his leathern coat is audible across the centuries'» — lo que la nota cita de Emerson sobre Böhme y el latido de su corazón.
«reinterpreted so as to admit of progress in general, and of a progress of the individual not counterbalanced by deterioration elsewhere. And ... the traditional conception, when so reinterpreted, suggested a new eschatology, or rather the revival of an old one. Since the scale was still assumed to be minutely graduated, since nature makes no leaps, the future life must be conceived to be—at least for those who use their freedom rightly—a gradual ascent, stage after stage, through all the levels above that reached by man here» — cómo se reinterpretó la Gran Cadena, según Lovejoy; los puntos suspensivos son de la fuente.
«the several generations of rational creatures, which rise up and disappear in such quick successions, are only to receive their first rudiments of existence here, and afterwards to be transplanted into a more friendly climate, where they may spread and flourish to all eternity. There is not, in my opinion, a more pleasing and triumphant consideration in religion than this of the perpetual progress which the soul makes towards the perfection of its nature, without ever arriving at a period in it. To look upon the soul as going on from strength to strength, to consider that she is to shine forever with new accessions of glory, and brighten to all eternity, that she will be still adding virtue to virtue and knowledge to knowledge, carries with it something that is wonderfully agreeable to that ambition which is natural to the mind of man. Nay, it must be a prospect pleasing to God himself, to see his Creation ever beautifying in his eyes, and drawing nearer to him, by greater degrees of resemblance» — el progreso perpetuo del alma según Joseph Addison; los puntos suspensivos son de la fuente.
«understands too well the essence and the originality of the Christian message to accept the idea of reincarnation, a doctrine which is incompatible with the teaching of Christ270 ... Ascendant metempsychosis, i.e. the successive purifications which the spirit undergoes after death, is a manner of conceiving of purgatory; it accords perfectly with Eckartshausen's ruling idea concerning the uninterrupted chain of beings "from the polyp to the cherub" right up to God. The theosopher writes that the spirit of man does not move backwards after death but passes on to the world of spirits, in the same manner as the caterpillar becomes a butterfly» — lo que Faivre dice de la metempsicosis ascendente en Eckartshausen; los corchetes y los puntos suspensivos son de la fuente.
«Our physical death is undoubtedly not the only death which awaits us. Each of our demises will be a leap into a new light, a new life, until the moment when, having moved through the successive existences, we will finally have understood their meaning. Therefore it is important to purify ourselves already in this world in order to be able to live in the higher spheres. Heaven is nothing but the Ahnlichwerdung, the union of our spirit with God» — el resto de esa cita: las muertes sucesivas y el cielo como *Ähnlichwerdung*.
«Should the immortal soul in all its future eternity, which even the grave not interrupts but only changes, remain attached to this point of space, our earth? Should she never gain a closer familiarity with the other Wonders of Creation? Who knows?—she may be destined to get to know from nearby, one day, those distant» — la especulación planetaria del joven Kant; la cita se corta en el corte de chunk.
«globes and the excellency of their design, which already from afar stimulate the curiosity so profoundly. Perhaps, therefore, some globes of the planet system fashion themselves so as to prepare new places of residence for us, when the time period which has been prescribed for our sojourn here has been completed. Who knows, might perhaps those moons circle round Jupiter, in order to illuminate us one day?» — el cierre de esa cita de Kant, con las lunas de Júpiter de remate.
«For Ballanche as for Bonnet, human destiny extends beyond a single terrestrial existence: "The appearance of humanity on earth is only one phase of its existence". Indeed, at present, the human race, though lord of the earth, occupies a relatively modest position in the chain of being: "Humanity is at the head of this world in order to admire it and enjoy it. Other intelligences exist in order to admire and enjoy the whole of creation". As humanity progresses first on earth and then through the celestial hierarchies, it undergoes progressive spiritualization. Eventually, the physical body and the entire physical world will disappear as the terrestrial phase of the rehabilitation of humanity culminates in freedom from the universe of space and time» — el destino humano según Ballanche, citado por McCalla.
«leads me through all the worlds, and leads all nations to me. I like to think that perhaps in another body I was Socrates' friend or one dear to Rousseau; the idea makes me happy that the deceased who were dear to me still roam the earth and will perhaps be connected with me again in a hundred ways, more closely than ever: that they will perhaps be my parents, my children, my brothers or sisters; I am happy that when I will perhaps die soon, I will come among wiser, better, nobler people than those among whom I live already» — el sueño de Schlosser sobre las vidas pasadas y futuras; los corchetes son de la fuente y la cita se parte en el salto de plana.
«myself, in another body, will become wiser, better, nobler! I enjoy the happiness which I experience because, when I have to leave it, another awaits me at death; I use my happiness and my misfortune as states of experience, which will make my soul better, more independent, and which will heighten my ability to enjoy my better Self» — el cierre de ese sueño de Schlosser.
«Karma thus, is simply action, a concatenation of causes and effects. That which adjusts each effect to its direct cause; that which guides invisibly and as unerringly these effects to choose, as the field of their operation, the right person in the right place, is what we call Karmic Law. What is it? Shall we call it the hand of providence? We cannot do so, especially in Christian lands, because the term has been connected with, and interpreted theologically as, the foresight and personal design of a personal god; and because in the active laws of Karma—absolute Equity—based on the Universal Harmony, there is neither foresight nor desire; and because again, it is our own actions, thoughts and deeds which guide that law, instead of being guided by it» — cómo describe Blavatsky el karma y por qué no lo llama providencia.
«American psychologies of the unconscious mind represent structural replays of indigeneous American religious and cultural traditions. The "American" unconscious has displayed an enduring tendency to symbolize harmony, restoration, and» — el inconsciente a la americana según Fuller; la cita se corta en el corte de chunk.
«revitalization. In sharp contrast to those European psychologists who saw in the unconscious a symbol of rift, alienation, and inner division, Americans have imbued the unconscious with the function of restoring harmony between the individual and an immanent spiritual power» — el cierre de esa cita: el contraste con los psicólogos europeos.
«although every being passes through multiple lives, it only incarnates once on earth as a human. This was ... the doctrine of Ghost Land ..., of Emma Hardinge Britten, and of Blavatsky's "Hermetic" phase» — lo que la nota cita de Godwin sobre la doctrina de la fase hermética de Blavatsky; los puntos suspensivos son de la fuente.
«Quimby's gospel of mind cure had a beautiful simplicity about it. Right beliefs channel health, happiness, and wisdom out of the cosmic ethers and into persons' mental atmospheres. By controlling our beliefs we control the shunting valve connecting us with psychological abundance. The key element, Quimby counseled, was to identify ourselves in terms of internal rather than external reference points. So long as persons believe that the external environment is the only source from which to derive measures of self-worth they will lose contact with their inner, spiritual selves. ... Human misery, then, is the lawful consequence of allowing other persons and outer events to supply us with our sense of self-worth. Or, in Quimby's own words, "disease is something made by belief or forced upon us by our parents or public opinion» — el evangelio de la cura mental resumido por Fuller; los puntos suspensivos son de la fuente.
«taught his patients to recognize God as "invisible wisdom which fills all space, and whose attributes are all light, all wisdom, all guidance and love". Reconciling ourselves with God's emanative spirit is a function of psychological self-adjustment. No other mediator is needed. The doctrine of Christ was thus both a folly and a stumbling block. The Christ "is the God in us all ... the Christ or God in us is the same that was in Jesus, only in greater degree in Him". Jesus himself predicted that greater things than these we shall do also; Mind Cure Science would instruct us how» — la teología psicologizada de Quimby según Fuller; los corchetes y los puntos suspensivos son de la fuente.
«from materialism to Christianity» — la conversión que, según la nota, obró el magnetismo animal en un lector de 1837.
«an uncritical use of mind cure psychology for deriving surefire solutions to difficulties arising in home life, interpersonal relationships, and business. Books like Thought is Power, How to Use New Thought in Home Life, How to Get What You Want, and Making Money: How to Grow Success turned belief in the powers of the mind into a full-blown ideology. In other words, mesmerism eventually evaporated into a fairly uncritical cult of the power of positive thinking» — los títulos de autoayuda que Fuller enumera y el destino del mesmerismo.
«Before the cure they had believed that matter (i.e., large government, crowded streets, social mores, unloving spouses) had the power to inflict emotional damage. It was as though matter had an intelligence and causal force of its own. Mental healing proved these assumptions false. Their cures convinced these patients that their troubles had quite literally been all in their heads. Since happiness and misery proved to be governed by intrapsychic laws of cause and effect, they at last found themselves always in a position to take control of their lives. The moment they overcame the illusion of the outer senses and began to shift their identities inward, they no longer felt so weak and vulnerable» — lo que la cura mental probaba a los pacientes, según Fuller.
«In just the degree that we come into a conscious realization of our oneness with the Infinite Life, and open ourselves to the Divine inflow» — el arranque de la cita de Ralph Waldo Trine; la cita se parte en el salto de plana.
«nels through which the Infinite Intelligence and Power can work. In just the degree in which you realize your oneness with the Infinite Spirit, you will exchange disease for ease, inharmony for harmony, suffering and pain for abounding health and strength» — el cierre de esa cita: el intercambio de enfermedad por salud.
«Approaching Darwin's developmental-evolutionary theory armed with the romantic philosophies of Hegel, Schelling, and eventually Bergson, the functionalists robbed Darwinian biology of its reductionistic sting. Henceforth all discussions of nature—even when couched in scientific terms—could be interpreted as descriptions of the concrete processes whereby an immanent divine force progressively unfolds its creative potential. By implication, psychology is essential» — cómo desactivaron los funcionalistas el aguijón reduccionista de Darwin, según Fuller; la cita se corta en el corte de chunk.
«ly a special instance of a distinct metaphysical interpretation of reality. Psychological descriptions of human nature, though framed in the language of secular science, could yet be understood as defining the structures that allow us to participate in nature's upward surge» — el cierre de esa cita: la psicología como caso de una metafísica.
«When William James interpreted the unconscious as humankind's link with a spiritual "more", he gave shape to a peculiarly modern spirituality. James's vision of the unconscious depths of human personality as at once psychological and spiritual made it possible for modern Americans to view self-exploration as spiritually significant and religious experience as psychologically profound» — lo que Fuller dice del inconsciente de James y de la espiritualidad moderna.
«Each of us is in reality an abiding psychical entity far more extensive than he knows—an individuality which can never express itself completely through any corporeal manifestation'» — la definición de Myers que James reproduce y que, según él, calca el Yo Superior de Seth.
«Unable to decide whether psychology should be considered an extension of physiology or metaphysics, the mesmerists chose to blur the distinctions between the two. ... it was their very reluctance to make hard and fast distinctions between sacred and secular which enabled them to investigate psychological issues without thinking themselves to be undermining traditional religious values. Mesmerism's location midway between the religious and scientific paradigms competing for the allegiance of nineteenth-century Americans made psychological ideas appear as a way of shifting, not eradicating, traditional categories of self-understanding» — el análisis de Fuller sobre la posición intermedia del mesmerismo; los puntos suspensivos son de la fuente.
«a technique for moving awareness along a continuum which began with ordinary sense perception and led toward a point where entirely new ranges of experience emerged into consciousness» — lo que la nota cita de Fuller sobre el continuo de conciencia de Chauncy Townshend.
«or clairvoyant wisdom' where the subjects 'feel themselves to be united with the creative principle of the universe (animal magnetism). There is a mystical sense of intimate rapport with the cosmos. Subjects feel that they are in possession of knowledge which transcends that of physical, space-time reality. ... Telepathy, cosmic consciousness, and mystical wisdom, all belong to this deepest level of consciousness discovered in the mesmerists' experiments'» — el sexto nivel de los mesmeristas, que la nota empareja con el nivel transpersonal de Grof; los puntos suspensivos son de la fuente.
«A simple exercise can ... be performed in America to demonstrate the extent to which the phenomena of spiritualism were associated with developments in psychology that would still be considered scientifically credible today (e.g. Pavlov, Wundt). This is accomplished by going to any library whose collection dates from at least the 1890s, has not had titles officially deacquisitioned, and continues to use the Dewey system of classification. Integrated with monographs and texts that would appear part of the standard history of "legitimate" psychology will be works on spiritualism and other psychic phenomena, the core text of which is F.W.H. Myers's Human Personality and Its Survival of Bodily Death (1903). Freud's work of dreams, for example, also appears as part of this literature'» — el ejercicio de biblioteca que la nota cita de Swatos; los puntos suspensivos son de la fuente.
«The "fact" that God can be approached through our own unconscious minds suggests that only a self-imposed, psychological barrier separates us from an immanent divinity. The cultivation of receptivity to the unconscious is thus a spiritually as well as psychologically regenerative act of the whole personality'» — lo que Fuller escribe del inconsciente como acceso a la divinidad inmanente.
«the psychology of the unconscious that began with C.G. Carus took up the trail that had been lost by the alchemists. This happened, remarkably enough, at a moment in history when the apparitions of the alchemists had found their highest poetic expression in Goethe's Faust. At the time Carus wrote, he certainly could not have guessed that he was building the philosophical bridge to an empirical psychology of the future'» — lo que Jung escribe del puente entre la alquimia y la psicología del inconsciente; los puntos suspensivos son de la fuente.
«Due to his keenly felt calling to resurrect German culture through publishing German mystics such as Meister Eckhart, Angelus Silesius, and Jacob Böhme, works on Germanic folklore (including fairy tales and mythology), and a wide variety of theosophical, anthroposophical, and mystical "nature religion" or pantheistic tracts, after establishing the Eugen Diederichs Verlag in 1896 he became perhaps the most highly influential aristocratic patron of the neo-Romantic and völkisch pantheistic elements in Central Europe. To be published by the Eugen Diederichs Verlag was to be accepted in intellectual circles in a way that publishing perhaps the same occultist material by the Theosophical Society would not be, although the publications of the Theosophical Society were nonetheless also widely read» — lo que Noll dice del catálogo de Diederichs y de su prestigio frente al de la Sociedad Teosófica.
«no personal God, but we do know a religion'; 277: God as the 'unknowable cause of all thoughts, the conscious and theoretical Basis of Substance'; for Blavatsky, see Godwin, Theosophical Enlightenment, 328: '... her personal animus against Judeo-Christianity made her prefer to be seen as an atheist than as a believer in the hated "P.G.", or Personal God'» — lo que la nota cita de Haeckel y de Blavatsky contra el Dios personal; los puntos suspensivos son de la fuente y la cita arranca en la plana anterior.
«rejected the science of the early twentieth century and instead embraced the worldview and methodologies of early nineteenth-century romantic conceptions of science. ... in 1916 Jung had already left the scientific world and academia, never to really return (despite later pleas for the scientific nature of his analytical psychology). The adoption of the ... theory of dominants or archetypes completed this break and formally allied Jung with Goethe, Carus, and the morphological idealists of the romantic or metaphysical schools of Naturphilosophie that reigned supreme between 1790 and 1830 in German scientific circles.» — lo que Noll dice del rechazo de Jung a la ciencia del siglo XX; los puntos suspensivos son de la fuente.
«This rejection of twentieth-century science had its roots in Jung's medical-school days, where he preferred the vital materialism of nineteenth-century German biology over mechanistic materialism in his study of evolutionary biology and comparative anatomy.... By 1916, in "The Structure of the Unconscious", Jung attacks the scientific worldview and defends the validity of occult movements like Theosophy, Christian Science, the Rosicrucians, and those who practice "folk magic" and astrology by arguing that, "No one who is concerned with psychology should blind himself to the fact that besides the relatively small number of those who pay homage to scientific principles and techniques, humanity fairly swarms with adherents of quite another principle"» — el resto de esa cita: la defensa de los movimientos ocultos en 1916; los puntos suspensivos son de la fuente.
«The sun is, as Renan remarked, really the only rational representation of god, whether we take the point of view of the barbarians of other ages or that of the modern physical sciences» — el sol como única representación racional de Dios, citado de Jung; la cita se parte en el salto de plana.
«visible god of this world. That is to say, that driving strength of our own soul, which we call libido ... That this comparison is no mere play of words is taught to us by the mystics. When by looking inwards (introversion) and going down into the depths of their own being they find "in their heart" the image of the Sun, they find their own love or libido, which with reason, I might say with physical reason, is called the Sun: for our source of energy and life is the Sun. Thus our life substance, as an energic process, is entirely Sun» — el cierre de esa cita: la libido como sol interior; los puntos suspensivos son de la fuente.
«Man is a gateway, through which one enters from the outer world of the gods, demons and souls, into the inner world, from the greater world into the smaller world. Small and insignificant is man; one leaves him soon behind, and once again one finds oneself in infinite space, in the smaller or innermost infinity.» — el hombre como puerta entre los dos mundos, citado de los *VII Sermones*.
«In immeasurable distance there glimmers a solitary star in the zenith. This is the one God of this one man. This is his world, his Pleroma, his divinity. In this world, man is Abraxas, who gives birth to or devours his own world. This star is man's God and goal» — el resto de ese pasaje: la estrella solitaria y Abraxas.
«In light of the historical method of psychoanalysis offered by Jung for uncovering evidence for the phylogeny of the human soul, his geophysically informed vision is plain: in the individual psyche there are strata that comprise the sediment of two thousand years of Christianity. Two thousand years of Christianity makes us strangers to ourselves. In the individual, the internalization of bourgeois-Christian civilization is a mask that covers the true Aryan god within, a natural god, a sun god, perhaps even Mithras himself.» — la lectura de Noll: el dios ario bajo el sedimento cristiano.
«In society, too, Christianity is an alien mask that covers our biologically true religion, a natural religion of the sun and the sky. The scientific proof are the cases of patients with dementia praecox documented by Jung and his Zurich School assistants (Honegger, Nelken, and Spielrein) that demonstrate that there is a pre-christian, mythological layer of the unconscious mind. It is archaic and corresponds to the thought and especially to the souls of our ancestors. It does not produce purely Christian symbols, but instead it offers images of the sun as god» — el resto de esa cita de Noll: la prueba clínica del estrato precristiano.
«Theo- and Anthro-posophy, New Thought, Christian Science, the New Gnosis, Vivekananda's Vedanta, the Neo-Persian and Indo-Islamic Esotericism, not to mention those of the Hindus and the Buddhists, the Bahai system, the professed faith of the various spiritualistic and occult circles, and even the Freemasons all start from essentially the same basis, and their movements are certain to have a greater future than official Christianity» — la lista de movimientos que Keyserling da por emparentados en 1918.
«Es war sozusagen ein bibchen Schwindel dabei» — lo que Gershom Scholem le concedió a Eranos, citado en nota en alemán; la fuente imprime *bibchen* donde se lee bißchen.
«So much of twentieth century thought seems a long series of footnotes on last century's grand themes. Putting this with more dejection, we all suffer from a series of nineteenth century 'hang-overs', and whether it is the strange creatures called 'evolutionism', or 'romanticism', or 'Marxism', even 'psycho-analysis' (from the turn of the century), with which we wrestle, it is essential for the sake of our own self-knowledge to apprise the great trajectories of thought which lie behind our own consciousness, and behind the stresses and strains of our contemporary society'» — el epígrafe del capítulo de conclusiones, tomado de Trompf.
«Reductionism is a more recent development, associated with the scientific revolution and the spirit of modern rationalism. Its main forms are: 1. The tendency to fragmentation, which treats organic wholes as mechanisms that can be reduced to their smallest components and then explained in terms of the latter; 2. The tendency to reduce spirit to matter, so that spirit becomes merely a contingent "epiphenomenon" of essentially material processes. In all these five domains, the New Age alternatives are called "holistic". The only common characteristic of these alternatives is that they systematically attempt—with varying degrees of success—to avoid and replace dualism and reductionism.» — las dos formas de reduccionismo y lo único que las alternativas comparten; el pasaje es del capítulo seis y se recita entero en las conclusiones.
«According to this, truth—if attainable at all—can only be discovered by making use of the human rational faculties, whether or not in combination with the evidence of the senses. In principle, knowledge based on reason is accessible to all human beings, and its findings can be expressed in discursive language, which makes mutual communication, and therefore discussion possible.» — el tipo ideal de la razón.
«According to this, human reason does not in itself have the power to discover the basic truths about existence. The ultimate truth must be revealed to man from some transcendental sphere. This revelation can be found in traditional stories, dogmas or creeds, the pronouncements of authoritative figures, holy scriptures, etc. The common characteristic is that one has to believe (or "have faith") in the authority of these as means of revelation.» — el tipo ideal de la fe.
«According to this, truth can only be found by personal, inner revelation, insight or "enlightenment". Truth can only be personally experienced: in contrast with the knowledge of reason or faith, it is in principle not generally accessible. This "inner knowing" cannot be transmitted by discursive language (this would reduce it to rational knowledge). Nor can it be the subject of faith (in the above sense) because there is in the last resort no other authority than personal, inner experience» — el tipo ideal de la gnosis.
«Modern mart lives in a private world of his own, enclosed within himself, and» — el arranque de la cita de Scholem; la fuente imprime *mart* donde se lee man y la cita se corta en el corte de chunk.
«modern symbolism is not objective: it is private; it does not obligate. The symbols of the kabbalists, on the other hand, did not speak only to the private individual—they displayed a symbolic dimension to the whole world.» — el deslinde de Scholem entre el símbolo privado moderno y el de los cabalistas.
«The question is whether in the reality in which today's secular person lives, this dimension will be revealed again.» — la pregunta con que Scholem sigue.
«I was strongly criticized when I dared to say that Walt Whitman's writings contain something like this. Walt Whitman revealed in an utterly naturalistic world what kabbalists and other mystics revealed in their world.» — lo que Scholem dijo de Walt Whitman y la crítica que le valió.
«Today we are living in an altogether different time. Technology is proceeding— leaping—forward with giant strides, but the problem remains.» — el contraste con la técnica de hoy, en la misma entrevista.
«If humanity should ever lose the feeling that there is mystery—a secret—in the world, then it's all over with us» — el remate de Scholem, con el que cierra el volumen.
«PRIMARY NEW AGE SOURCES (IN ALPHABETICAL ORDER)» — la rúbrica del apéndice: la lista alfabética de fuentes primarias que sostiene la Segunda Parte.
«Transformation in the 1980s (1980), Paladin. Grafton Books: London etc. London 1982.» — el pie de imprenta de la *Aquarian Conspiracy* en ese apéndice, bajo la sigla AC.
«Development, The Theosophical Publishing House: Wheaton/ Madras/London 1980.» — el pie de imprenta de *The Atman Project* de Wilber, bajo la sigla AP.
«Michael Talbot, Beyond the Quantum (1987), Bantam Books: Toronto etc. 1988» — la ficha de *Beyond the Quantum*, bajo la sigla BQ; el punto final falta en la fuente.
«Vivianne Crowley, Wicca: The Old Religion in the New Age, Aquarian Press: London 1989.» — la ficha del *Wicca* de Vivianne Crowley, bajo la sigla W.
«David Bohm, Wholeness and the Implicate Order (1980), Ark: London & New York 1983.» — la ficha de *Wholeness and the Implicate Order*, bajo la sigla WIO.
«(Anonymous), The Wisdom of Ramala, C.W.Daniel Co.: Saffron Walden 1986.» — la ficha de *The Wisdom of Ramala*, que el apéndice da por anónima, bajo la sigla WR.
«Michael Harner, The Way of the Shaman (1980), repr. Harper: San Francisco 1990.» — la ficha de *The Way of the Shaman*, bajo la sigla WS.
«Beliefs of Modern Witchcraft (1984), repr. Phoenix Publ. Inc.: Custer 1988.» — el pie de imprenta de *The Witches' Way* de los Farrar, bajo la sigla WW.
«the Western Mystery Tradition II: The Hermetic Tradition, Arkana: London 1986.» — el pie de imprenta del segundo tomo de *The Western Way* de los Matthews, bajo la sigla WW2.
«Louise L. Hay, You can Heal your Life (1984), repr. Eden Grove Editions: London 1988.» — la ficha que cierra el apéndice: *You can Heal your Life*, bajo la sigla YHL.
«The bibliography contains all primary and secondary source materials mentioned in the text and footnotes, with the exception of the primary New Age sources which formed the basis of the analysis in Part Two and which are referred to by abbreviations. For these: see the Appendix.» — la nota de cabecera de la bibliografía: qué entra en ella y qué queda para el apéndice.
«AGRIPPA, Cornelius, De occulta philosophia: Libri tres (V. Perrone Compagni, ed.), E.J.Brill: Leiden/New York/Koln 1992.» — la edición de la *De occulta philosophia* de Agripa que el volumen maneja, en la misma casa que lo imprime.
Concepts treated
Gnosis (conocimiento salvífico) — La caída se reinterpreta como pérdida de *gnosis* por influencias mundanas, no como suceso cosmológico; la experiencia de transmutación apunta a una gnosis perfecta, y la gnosis es el tercer término de su tipología junto a la razón y la fe.
Philosophia perennis (filosofía perenne) — La *prisca theologia* reconceptualizada en el siglo XVI como philosophia perennis, término que la nota atribuye a Agostino Steuco; la religión comparada teosófica esperaba desvelar una tradición primordial modelada sobre ella.
Prisca theologia (la teología antiquísima) — Genealogía de sabios inspirados que va de Hermes y Zoroastro a Platón; Pico enmarca en ella sus tesis cabalísticas, y el ocultismo la desplaza luego hacia el Oriente.
Microcosmos (el hombre-mundo) — Correspondencia entre niveles visibles e invisibles según el esquema macrocosmos-microcosmos; James y Jung la reinterpretan en clave psicológica, y Jung la vuelve radicalmente interior.
Imaginación (phantasia) — La *imaginatio* como órgano del alma que abre el mundus imaginalis de Corbin e instrumento principal de la gnosis; en Swedenborg se literaliza, y en Jung reaparece como imaginación activa.
Ocultismo (occultisme) — Término acuñado por Eliphas Levi a partir de la *De occulta philosophia*; él lo redefine como categoría ética: el intento de adaptar el esoterismo a un mundo desencantado, mezcla de correspondencias y causalidad.
Magia Natural — La *magia naturalis* como conocimiento y uso de poderes ocultos tenidos por naturales, difícil de separar de los comienzos de la ciencia moderna; Blavatsky presenta el ocultismo como una forma de ella.
Iniciación (recepción por grados / metamorfosis del ser) — Sexto componente del esquema de Faivre: la transmisión de maestro a discípulo; el New Age lo comparte menos que los demás, y Jung modela la individuación sobre los misterios mitraicos.
Cadena de transmisión (quién tomó de quién) — La genealogía histórica de un saber espiritual auténtico, que en el corpus New Age toma la forma de la Gran Hermandad Blanca.
Secreto (lo que se jura no fijar por escrito) — Faivre niega el secreto como componente del esoterismo: la alquimia y la teosofía cristiana nunca fueron secretas sino ampliamente difundidas.
Anima mundi (alma del mundo) — Jennings asocia la luz fantasma de la inteligencia con la Naturaleza o *alma del mundo*, que obra por opuestos complementarios.
Crítica de fuentes (criterios de inclusión y descarte) — Declara sus recortes y sus abstenciones: describe creencias émicas y no las coteja con la erudición, no usa métodos sociológicos, y advierte que su marco es exploratorio y habrá que matizarlo.