Abduction: Human Encounters With Aliens
Source entries are currently shown in Spanish; English-first entries arrive with the next cataloguing pass.
Se presenta como el informe de un psiquiatra sobre lo que le cuentan sus consultantes, y declara de entrada que su alcance excede al fenómeno que nombra: «This book is not simply about UFOs or even alien abduction experiences. It is about how this phenomenon, both traumatic and transformative, can expand our sense of ourselves and our understanding of reality» «Mack — Abduction (1994; rústica revisada, 1995) · p. 15».
El texto que se lee no es el de 1994. El prefacio a la rústica, fechado el 6 de enero de 1995, declara que el autor revisó su propia lengua y movió de sitio el material comparado: «in order to improve the book's readability, the historical and cross-cultural sections have been moved to the back (Appendix B)» «Mack — Abduction (1994; rústica revisada, 1995) · p. 11». Ese apéndice, que es lo único de la obra que toca de lleno este corpus, va firmado por dos personas «Mack — Abduction (1994; rústica revisada, 1995) · p. 453».
Su criterio de admisión es afectivo y declarado, no ontológico: cuenta lo reportado cuando fue «felt to be real by the experiencer» «Mack — Abduction (1994; rústica revisada, 1995) · p. 32», y en el Apéndice A cierra con la formulación más cautelosa de las dos obras de Mack en este corpus «Mack — Abduction (1994; rústica revisada, 1995) · p. 450». La dimensión chamánica queda enunciada como pendiente, no como tesis «Mack — Abduction (1994; rústica revisada, 1995) · p. 422».
85 claims · 1 source · 2 attributions
Attribution
recorded, never asserted«Mack — Abduction (1994; rústica revisada, 1995) · pp. 11, 15»
«Mack — Abduction (1994; rústica revisada, 1995) · p. 453»
The chain of the work
the processed witness, in emeraldClaims
85 entries — the work's own voice, with its locator«my growing conviction about the authenticity of these reports, together with a sense of their great potential significance, resulted in a tendency to write as if the fact or reahty of the experiences was estabUshed before the case had been made» — el autor declara un defecto de escritura propio al releerse.
«In this revised edition, I have altered the language in specific places to make clear that I am reporting the experiences of the abductees as told to me and not presuming that everything they say is literally true» — declara la corrección hecha en 1995.
«Whether or not each of their communications is recorded with qualifying words like "reported that" or "according to," the objective distance between me and the experiences imphcit in such phrases should be understood throughout the text» — pide que la distancia se suponga aunque no esté escrita.
«in order to improve the book's readability, the historical and cross-cultural sections have been moved to the back (Appendix B)» — dato estructural: el material histórico-comparado fue desplazado del cuerpo al apéndice en la edición de 1995.
«This book is not simply about UFOs or even alien abduction experiences. It is about how this phenomenon, both traumatic and transformative, can expand our sense of ourselves and our understanding of reality» — prefacio a la edición original, fechado en mayo de 1994.
«When we explore phenomena that exist at the margins of accepted reality, old words become imprecise or must be given new meanings» — Nombra los términos que pide redefinir, «abduction», «alien», «happening» y «reality».
«I am not presuming the physical reahty of the person's experience. Rather, I am following a conventional usage which I do not feel ready to abandon until more useful language is available» — sobre el uso del término *abductee*.
«I was introduced to the abduction phenomenon in January 1990 by Budd Hopkins, a New York artist who had worked with abductees for more than a decade» — data su entrada al campo y nombra a quien lo introdujo.
«My criterion, therefore, for including or taking seriously an observation by an abductee is whether what has been reported was felt to be real by the experiencer and was communicated sincerely and with powerful affect appropriate to what is being reported» — el criterio de admisión es el afecto del que relata, no la verificación del hecho.
«This does not mean that I have concluded that what the experiencer reports happened literally in our physical world» — la salvedad va pegada al criterio, en la misma página.
«That is, of necessity, a participatory process in which the person exploring the experiences—in this case myself—must enter fully and empathically into the experiencer's world» — declara participativo el conocimiento del fenómeno.
«to credit some experiences because they appear, at least superficially, familiar to us and reject others on the grounds of their strangeness seems quite illogical» — rehúsa discriminar entre reportes cómodos e incómodos.
«can be studied by its empirical methods» — de la primera de las tres clases de información que distingue: lo aparentemente literal y físico, avistamientos, radar, marcas, implantes.
«do not, per se, require a fundamental change of paradigm» — de la segunda clase: propulsión, atravesar paredes, híbridos; sería comprensible dentro del espacio/tiempo con más ciencia.
«vast other realities beyond the screen of this one, beyond the "veil" (a word they frequently use)» — de la tercera clase, la que no cabe en ninguna ontología newtoniana, cartesiana ni einsteiniana.
«the powerful reliving of past life experiences» — cierra la enumeración de esa tercera clase.
«In addition, the aliens appear to be consummate shape-shifters, often appearing initially to the abductees as animals—owls, eagles, raccoons» — el enunciado que en 1999 se vuelve capítulo entero.
«near-death experiences, meditation practices, the use of psychedelic substances, shamanic journeys, ecstatic dancing, religious rituals, and other practices that open our being to what we call in the West non-ordinary states of consciousness» — nombra las otras vías que han desafiado el paradigma.
«It enters harshly into the physical world, whether or not it is of this world» — Diferencia de ellas al fenómeno que estudia.
«is but a modem chapter in a long story of humankind's relationship to vehicles and creatures appearing from the heavens that goes back to antiquity» — plantea la pregunta comparada como disyuntiva abierta.
«These questions will be addressed in Appendix B» — La difiere expresamente al apéndice coautorado.
«None of the efforts to characterize abductees as a group have been successful. They seem to come, as if at random, from all parts of society» — con referencia a Bullard 1987, Hopkins 1981 y 1987, Jacobs 1992.
«Efforts to establish a pattern of psychopathology other than dismrbances associated with a traumatic event have been unsuccessful» — Acompaña la afirmación con siete estudios de referencia.
«each of the sevent>'-six abductees with whom I have worked» — declara el tamaño de la muestra; la grafía rota es del OCR.
«I do not expect that the material presented in this book will have much impact on the minds of those who beheve that the laws of physics as encompassed by the Newtonian/Einsteinian system are the full definition of reahty» — declara el límite de su propio alcance.
«It may be argued that it is my own mind that has created this coherence, and that I have shaped and interpreted data in line with a structure that I already have in mind» — se anticipa a la objeción de circularidad.
«to weave a tapestry of sufficient richness to give readers the opportunity to make their own judgments» — Da esa como razón de haber incluido tantos casos.
«Sometimes our most useful spirimal learning and growth comes at the hands of rough teachers who have little respect for our conceits, psychological defenses, or established points of view. Zen Buddhist teaching is notorious for its shock treatment methods» — capítulo 16, sobre las implicaciones espirituales.
«the beings seem to come, like intermediaries from God or the Devil, from a nonembodied source» — sitúa el origen de los seres fuera de la encarnación.
«as intermediaries or emissaries from God, even as angels, by Carlos for one» — la descripción angélica se consigna adjudicada a un experienciante, no como tesis del autor.
«Abductees come to appreciate that the universe is filled with intelligences and is itself intelUgent» — lo que llegan a ver los experienciantes, consignado por el autor.
«a mysterious cosmos that becomes sacred and ensouled» — cierre de esa misma frase.
«The aliens themselves may come to be seen as a split-off part of the abductee's soul or Self» — lectura de los seres como parte escindida del propio experienciante; la frase arranca aquí y cierra en la página siguiente.
«own reensoulment requires the integration of this separated dimension» — cierre de la frase anterior, ya en la página siguiente.
«The connection that they have with animal spirits, a kind of shamanic dimension, remains to be explored» — lo enuncia como pendiente, no como tesis; en 1999 será un capítulo entero.
«creatures for Dave; Carlos feels a special kinship with lions» — consigna animales-tótem por caso; el ciervo para Dave, el león para Carlos.
«Before concluding I will speculate about why the barrier between the spirit and material worids has become so entrenched in the West» — anuncia una pregunta que deja para el final.
«To exclude data because it does not fit a particular view of reality can only, in the end, arrest the progress of science and keep us ignorant» — respuesta a sus objetores, en el prefacio a la rústica.
«The woridview that Gleick, Gifford, and Miles espouse is what is usually called the "materialist paradigm."» — nombra por su nombre el marco que objeta.
«For I have no basis for concluding as yet that anything other than what experiencers say happened to them actually did» — Apéndice A; la formulación más cautelosa de la obra, y el «as yet» es suyo.
«suggests that abduction experiencers have been visited by some sort of "alien" intelligence which has impacted them physically and psychologically» — a renglón seguido, y el verbo es *suggests*.
«The interpretations and conclusions in this book are hypotheses, designed to invite others to join me in the exploration of this important mystery» — declara el estatuto de sus propias conclusiones.
«abductions do not resemble mass phenomena (Hall 1995)» — objeta la explicación por histeria colectiva.
«the traffic is stronger the other way—i.e. that abduction stories, based on actual clinical cases, find their way into the work of media producers» — invierte el sentido de la influencia entre casos y medios.
«Finally, a Jungian depth psychological explanation of abductions might be fertile ground for further explanation, especially since Carl Jung pioneered the exploration of this field» — abre la vía junguiana, con referencia a Shubow 1994.
«Unless we are to consider the whole universe in its psychospiritual and physical dimensions as but the play of consciousness, we would be hard-pressed to explain UFOs» — En la misma página declina adoptarla como marco, con razón dada.
«a Jungian approach, to be really helpful, would need to account for the rich complexity, the detailed narrative consistency, and the specific contemporary forms of the UFO phenomenon» — el requisito que le pone a esa vía.
«tune in to particular people in the past who are now dead, and, through morphic resonance, pick up memories of past lives» — cita a Rupert Sheldrake (1992) como alternativa a la reencarnación literal, y consigna que Sheldrake niega que eso pruebe haber sido esa persona.
«any meaning the human mind perceives in the universe does not exist intrinsically in the universe but is projected onto it by the human mind» — cita el supuesto rector de la ciencia occidental tal como lo formula el autor que la obra grafía «Tamas».
«hubris of cosmic proportions» — La calificación que ese mismo autor le da a ese supuesto.
«my colleague Dominique Callimanopulos and I have been exploring alien abductions in other countries and among American indigenous peoples» — declara el trabajo de campo comparado y a su colaboradora.
«In November 1994, we interviewed Credo Mutwa, a Zulu medicine man in South Africa, who described classical abduction experiences» — el eslabón con *Passport to the Cosmos*, ya presente en esta obra.
«we also talked with many children in a school outside Harare, the capital of Zimbabwe, who reported seeing in broad dayUght during a classroom break several UFOs and two alien beings just outside the schoolyard perimeter» — el episodio que en 1999 se nombrará como el de la Ariel School.
«The contemporary Western tenet that we are alone in the universe, conversant only with ourselves, is, in fact, a minority perspective, an anomaly» — tesis de apertura del apéndice, en coautoría con Dominique Callimanopulos.
«humans have reported making contact with a multitude of gods, spirits, angels, fairies, demons, ghouls, vampires, and sea monsters» — el catálogo de lo reportado a lo largo de la historia (coautoría).
«we used to populate the Earth with spirits and Gods. Now they have been chased away and the sky is their haven» — adjudicado a Ralph Noyes (Noyes 1990) por la coautoría.
«a continual dialogue between the people of this world and the inhabitants of the outer spirit world» — sobre Truk y las Islas Marshall, citando Goodenough 1986 (coautoría).
«Native American Hopi were traditionally taught by the Kachinas, spiritlike beings from other planets» — citando Clark y Coleman 1975 (coautoría).
«People in Ireland believed that fairies or the gentle folk were not earthly, having originated on other planets» — citando a Peter Rojcewicz, 1991 (coautoría).
«Fairies often travel about the skies in cloudlike aerial boats called "fairy boats" or "spectre ships"» — continúa la misma cita de Rojcewicz (coautoría).
«archaic myths worldwide speak of an extremely close proximity that existed primordially between Heaven and Earth» — adjudicado a Mircea Eliade, *Myths, Dreams and Mysteries* (1957), por la coautoría.
«Inimortahty, spontaneity and freedom; the possibility of ascension into Heaven and easily meeting with the gods» — Eliade sobre lo perdido, citado por la coautoría.
«These freedoms and abilities have been lost, as the result of a primordial event—the fall of man, expressed as an ontological mutation of his own condition, as well as a cosmic schism» — la caída, en la misma cita de Eliade (coautoría).
«Only special members of every culture, like shamans, could continue to move between Heaven and Earth» — Eliade sobre el chamán como excepción, con los koryakos de Siberia y los bakairi de Brasil (coautoría).
«the motifs of flight and ascension are attested to at every level of the archaic cultures» — Eliade sobre el vuelo (coautoría).
«both transcendence and freedom are to be obtained through the flight» — cierre de esa misma cita de Eliade (coautoría).
«It would seem that today's UFO abductees are continuing an amply documented tradition of ascent and extraterrestrial communication. But alien abductions and their effects on abductees possess their own uniqueness» — el puente con la tradición, y la salvedad que lo acompaña: se afirma continuidad y singularidad (coautoría).
«Peter Rojcewicz, a folklorist, has compared the experience of today's abductees or experiencers with other aerial» — presenta al folclorista cuya hipótesis recoge (coautoría).
«an intelligence, a spirit, an energy, a consciousness behind UFO experiences and extraordinary encounters of all types, that adapts its form and appearance to fit the environment of the times» — la hipótesis adjudicada a Rojcewicz, 1991 (coautoría).
«encounters with a range of beings—such as witches, fairies, werewolves» — Rojcewicz mete las abducciones en ese mismo conjunto (coautoría).
«may have been related to contemporary UFOs but interpreted according to the technology and mythology of the time» — sobre las naves aéreas de la década de 1890, adjudicado a Jerome Clark, 1991 (coautoría).
«starting with an engraving of Ezekiel in the Old Testament» — adjudicado a Mario Pazzaglini, 1992, que data las manifestaciones de tipo ovni en diez mil años (coautoría).
«The mind or consciousness produced by grosser matter cannot communicate with these subtle things» — el Dalai Lama sobre los cuerpos sutiles, citado por la coautoría.
«Then there's an opportunity, a chance to communicate with or sometimes see another being who is more subtle than our mind or body» — cierre de la misma cita del Dalai Lama (coautoría).
«During his initiation, the Shaman learns how to penetrate into other dimensions of reality and maintain himself there» — la iniciación chamánica como analogía, citando a Eliade (coautoría).
«Like many abductees, the initiate hones his new sensibilities in the service of wisdom that can be used by his people» — la analogía, ya en voz de la coautoría.
«The abductee is a modem Dante, whose ontological underpinnings are unraveled» — la figura con que la coautoría describe al experienciante.
«The experience of internalizing what is first perceived as external light happens frequendy during mystical flashes or transcendental journeys that result in spiritual rebirth» — La analogía con los encuentros se propone como quizás (coautoría).
«perhaps the most comprehensive cross-cultural ufology investigator» — así presenta la coautoría a Jacques Vallee, por *Dimensions* (1988) y *Passport to Magonia* (1969).
«The UFO occupants, like the elves of old, are not extraterrestrials. They are denizens of another reality» — adjudicado a Vallee, 1988, p. 96; la coautoría lo consigna sin suscribirlo (coautoría).
«The same power attributed to saucer people was once the exclusive property of fairies» — adjudicado a Vallee, 1988, p. 134 (coautoría).
«I beheve that the UFO phenomenon represents evidence for other dimensions beyond spacetime; the UFOs may not come from ordinary space, but from a multiverse which is all around us» — cierre de la larga cita de Vallee, 1988, p. 253 (coautoría).
«The most comprehensive guide to abductions overseas was put together in 1987 by Thomas Bullard, a folklorist at the University of Indiana» — la distribución mundial, con diecisiete países listados (coautoría).
«The first publication of an abduction case took place in Brazil, involving the reported abduction of the son of a rancher, Antonio Villas-Boas, in 1957» — el primer caso publicado (coautoría).
«Their reactions are as perhaps Westemers would react to ghosts; not necessarily terrified (or not always so) but certainly wary of what they see» — adjudicado a la investigadora sudafricana Cynthia Hind (Hind 1993, p. 17), citada por la coautoría.
About the work
13 entries — what the apparatus and scholarship say about it«A Historical AND Cross-cultural Perspective on Reported Encounters BY DOMINIQUE CALLIMANOPULOS AND JOHN E. MACK, M.D.» — la portadilla del Apéndice B, que establece la coautoría del apartado comparado.
«This edition published by arrangement with Scribner, an imprint of Simon and Schuster» — cadena editorial: Ballantine Books / Random House por acuerdo con Scribner, primera edición Ballantine de mayo de 1995.
«To BuDD Hopkins, who led the way» — dedicatoria; la grafía «BuDD» es del facsímil.
«certain names and identifying details have been changed to protect their privacy» — nota editorial de anonimización: los nombres de los trece casos son seudónimos declarados.
«As with Frazer's The Golden Bough, as with William James's Varieties of Religious Experience, and perhaps as with the Brothers Grimm, ABDUCTION is a book that repeatedly leads the reader to psychologically important sources» — blurb de contracubierta de George Vaillant, M.D. (Harvard Medical School). La comparación con Frazer y con James es de Vaillant, no del autor.
«leading case of the anti-rational, anti-science cults that are flourishing with dismaying vigor in the United States» — así caracteriza la «alien-abduction mythology» el periodista científico James Gleick en *The New Republic* (Gleick 1994), citado por la propia obra.
«subversive assault on psychoanalysis as a science» — así llama al libro el psicoanalista Sanford Gifford, citado por la propia obra.
«the secular world and the spirit world must be kept as separate as church and state» — objeción del crítico musical Milo Miles en *The Boston Globe*, citada por la propia obra.
«scientific discovery is not a matter of jamming data into existing categories; it's about supporting new ones» — respuesta de Kathryn Robinson a Gleick, citada por la obra como apoyo.
«is that of a closed and completed system of truth. . . . Phenomena unclassifiable within a system are therefore paradoxical absurdities and must be held untrue» — William James (1896), invocado por la obra para autorizar su movimiento.
«Tamas, R. Cosmos and Psyche: Intimations of a New World View, work in progress to be published by Random House» — la entrada de referencias: lo que la obra cita es un manuscrito inédito, no un libro publicado. La grafía «Tamas» queda en cuarentena (ver Notas de carga).
«The Dalai Lama. 1992. Conversations at Dharamsala Meetings, 15-17 April, in Dharamsala, India» — la entrada de referencias que data la cita del Dalai Lama del Apéndice B.
«Vallee, J. 1969. Passport to Magonia» — la entrada de referencias del libro de Vallee que el Apéndice B usa como fuente comparada.