Passport to the Cosmos
Source entries are currently shown in Spanish; English-first entries arrive with the next cataloguing pass.
Declara de entrada un desplazamiento del objeto: «I wish to stress at the outset that I am not in this book seeking to establish the material reality of the alien abduction phenomenon» «Mack — Passport to the Cosmos (1999; conmemorativa de 2011) · p. 24», y sitúa el interés en el significado de lo relatado para quienes lo relatan «Mack — Passport to the Cosmos (1999; conmemorativa de 2011) · p. 24». Al cerrar lo dice todavía más fuerte: esas ya «are not the most significant questions posed by the alien abduction phenomenon» «Mack — Passport to the Cosmos (1999; conmemorativa de 2011) · p. 292».
Toma de Patrick Harpur la categoría con que organiza su capítulo epistemológico —«daimonic reality»— y la delimita en nota al pie frente a «demonic» «Mack — Passport to the Cosmos (1999; conmemorativa de 2011) · pp. 32, 35». Es el único autor del que toma una categoría y no un dato, y también declara dónde no lo sigue «Mack — Passport to the Cosmos (1999; conmemorativa de 2011) · p. 52».
El trabajo comparado deja de ser bibliográfico y pasa a ser etnográfico: los portadores de tradición aparecen nombrados, vivos y tratados como autoridades —Bernardo Peixoto «Mack — Passport to the Cosmos (1999; conmemorativa de 2011) · p. 33», Malidoma Somé «Mack — Passport to the Cosmos (1999; conmemorativa de 2011) · p. 33», Vusumazulu Credo Mutwa «Mack — Passport to the Cosmos (1999; conmemorativa de 2011) · p. 211»—, y la obra consigna que no coinciden entre sí «Mack — Passport to the Cosmos (1999; conmemorativa de 2011) · p. 212». El capítulo 7 desarrolla la homología con el viaje chamánico que en 1994 quedaba enunciada como pendiente «Mack — Passport to the Cosmos (1999; conmemorativa de 2011) · p. 162».
100 claims · 1 source · 1 attribution
Attribution
recorded, never asserted«Mack — Passport to the Cosmos (1999; conmemorativa de 2011) · pp. 6, 25»
The chain of the work
the processed witness, in emeraldClaims
100 entries — the work's own voice, with its locator«I wish to stress at the outset that I am not in this book seeking to establish the material reality of the alien abduction phenomenon» — la declaración de propósito del prefacio, firmado «John E. Mack, M.D. Boulder, Colorado».
«Rather, I am more concerned with the meaning of these experiences for the so-called abductees and for humankind more generally» — Adónde desplaza el interés.
«this book is not simply about abductions but has to do with what such anomalous experiences and related phenomena can tell us about ourselves and our evolving knowledge of the nature of reality» — declara el alcance del libro.
«During the nearly ten years that I have studied the alien abduction phenomenon» — data el lapso de su propio trabajo.
«an attitude of not knowing, including not knowing about how we know about anything» — lo que pide al lector, junto con suspender la lógica del tipo: si los alienígenas son X, ¿por qué no hacen Y? — el esquema es formulación nuestra, no cita.
«we have always relied heavily on empathy and intuition, on the use of ourselves as the instruments of knowing» — reivindica la ventaja del clínico.
«I was raised in a secular American family of German Jewish heritage» — abre la autobiografía intelectual del capítulo 1, material nuevo respecto de 1994.
«I looked upon, with Freud (another secular Jewish rationalist), as animism, primitivism, and illusion» — así consigna haber mirado las experiencias de los pueblos nativos con los espíritus y las creencias de los fieles: es el punto de partida que declara abandonar.
«I was then faced with the choice of either trying to fit these individuals' reports into a framework that fit my worldview» — plantea la disyuntiva.
«or of modifying my worldview to include the possibility that entities, beings, energies—something—could be reaching my clients from another realm» — la otra rama de la disyuntiva.
«It seemed to me to be more logical, and intellectually more honest, to modify my cosmology than to continue trying to force my clients into molds that clearly did not suit them» — La decisión, dicha en verbo de decir.
«that I would not have gotten into trouble if I had not suggested in the book that my findings might require a change in our view of reality rather than saying that I had found a new psychiatric syn drome whose cause had not yet been established» — consigna en nota al pie lo que le dijeron, sin nombrar el órgano institucional en el cuerpo firmado por él.
«the Program for Extraordinary Experience Research (PEER) in affiliation with the Cambridge Hospital Department of Psychiatry convened a multidisciplinary group» — consigna el resultado institucional; la primera reunión del grupo fue en Harvard el 10 y 11 de abril de 1999, con astrofísica, física óptica, historia de la ciencia, antropología, filosofía, teología y neurofisiología representadas.
«the realms of spirit, unseen agency, "daimonic reality" in the words of English writer Patrick Harpur (1994, p. 37)» — así nombra lo que la visión occidental separa del mundo material.
«The word "daimonic" as used by Harpur is not to be confused with "demonic."» — nota al pie de deslinde, para que el término no se confunda.
«Harpur uses this word simply to refer to unseen realities or forces that may, nevertheless, manifest in the physical world» — cierre del mismo deslinde.
«it appears that we are dealing with a class of phenomena, Patrick Harpur's "daimonic realities" (Harpur 1994), that by their very nature elude efforts to prove or pin them down» — se apropia de la categoría para su objeto.
«as ambiguous as the phenomena themselves, just enough to convince those people who want to believe in their literal reality—just too little to win over the unbeliever» — cita a Harpur sobre la evidencia física (Harpur 1994, p. 148).
«Although I share Harpur's doubt that we will ever fully bridge the gap between the visible and the invisible worlds, I think not» — coexistencia con desacuerdo declarado: comparte la duda y no abandona la búsqueda de evidencia física, y da tres razones.
«I never said it was possible. I said it was true» — la anécdota de Sir William Crookes ante D. D. Home, citada vía Harpur (1994, p. 64).
«What I have been finding has been, according to my own background, not "possible."» — se la aplica a sí mismo; la frase cierra en la página siguiente.
«of my clinical experience and judgment, it does indeed appear in some way to be true» — cierre de la frase anterior, ya en la página siguiente.
«apparitions of the Virgin Mary, and spontaneous shamanic experiences, which might be described as crossover phenomena» — define la categoría e incluye en ella mutilaciones de ganado y agroglifos.
«the bizarre reports of rocks we now call meteorites falling from the sky seemed in the eighteenth century» — la analogía del meteorito para el estatuto de anomalía, citando Westrum 1978.
«It is as if the agent or intelligence at work here were parodying, mocking, tricking, and deceiving the investigators, providing just enough physical evidence to win over those who are prepared to believe in the phenomenon but not enough to convince the skeptic» — sobre la elusividad de la prueba.
«It is as if the phenomenon were inviting us to change our ways, to expand our consciousness and ways of learning» — Lo lee como invitación.
«Is it that the phenomenon itself is redolent of a kind of tricksterism that mocks our technology and the literalness of minds, which require material proof before they believe anything really exists» — la hipótesis del *trickster*, planteada como pregunta y apoyada en Jung 1959, Nisker 1990 y Radin 1956.
«a combination of meticulous empirical observation together with carefully recorded narratives of firsthand experiences» — el método declarado.
«An attitude of not knowing, a kind of Buddhist-like "empty mind," is essential» — La actitud que lo acompaña.
«Eastern psychology uses the idea of "neutral mind," neither purely objective nor subjective» — consigna la nota de la psicología oriental y propone conducir el trabajo así.
«Perhaps it is with our neutral minds that the work with abductees should be conducted» — cierre de esa misma nota.
«No alien pregnancy has ever, to my knowledge, been convincingly documented by physical examination or pregnancy testing» — balance de la evidencia física, en negativo, dicho por el propio autor.
«A non-Western observer could argue here that it is not the physical but the astral, ethereal, or subtle body that has traveled, but this would hardly satisfy the desire for proof» — consigna la objeción no occidental y su límite.
«there has been little consideration of why this might be so or what deeper significance could underlie this observation» — sobre los seres que se presentan como animales; abre el capítulo 7, «Shamans, Symbols, And Archetypes», que en 1994 no existía.
«abduction experiences lead many abductees into a rich and meaningful world of symbols and archetypes that take them far beyond the level of everyday psychological or material reality» — la tesis del capítulo.
«This world or language is familiar to indigenous peoples, especially to shamans, native healers, or spiritual leaders» — A quiénes atribuye la familiaridad con ese lenguaje.
«Like shamans in their preparatory training or practicing their art, they are brought by the experiences into nonordinary states of consciousness in which space and time lose their defining power» — la homología con el viaje chamánico, dicha en condicional comparativo.
«the altered consciousness and traumatic ordeals that experiencers undergo seem in some ways like the harsh and ecstatic elements of the shamanic journey and its encounters with animal spirits» — El verbo es *seem*.
«Nona has compared her experiences specifically to a shamanic initiation» — consigna que la comparación la hizo ella, no el autor.
«the initiation brings you to the edge to meet death» — en boca de Nona, experienciante; Mack la recoge, no la establece.
«Nona has learned since then that the ankh is an important Egyptian symbol of eternal life» — el dato de contexto lo pone el autor; el ser «egipcio» que sostiene el ankh es de la visión de ella.
«which she likened to a kind of "dark night of the soul,"» — la fórmula es de Sue, experienciante, que también describe haber pasado por un «rite of passage».
«each civilization has its own symbols, whatever is in the human consciousness at the time» — una explicación entera del fenómeno, en boca de Sue: hoy no pueden ser dioses, así que son extraterrestres.
«These may be archetypes, modern-day archetypes» — cierre de la explicación de Sue. Los «arquetipos de hoy» son de ella, no del autor.
«Sue was not aware at the time of the symbolism of divinity in Christianity and Freemasonry represented by an eye in a triangle pointing up» — la visión del ojo en el triángulo es de ella; la adjudicación del simbolismo masónico es del autor.
«whether there was a relationship between the gray alien beings (in his tribe they are called ikuyas) that abduction experiencers may initially encounter in animal form» — así plantea la pregunta a Bernardo Peixoto, chamán, antropólogo y etnobotánico.
«It is just exactly the same, John, there's no doubt about it» — la respuesta de Peixoto: la identificación entre los grises y los animales de poder es suya, no del autor.
«they could see light and force around the owl, which told them it was a humanoid in disguise» — el criterio de discernimiento de los ancianos, referido por Peixoto.
«Spiders are associated with complex symbolism, rep resenting variously the hub of the web of all creation, the sun and its rays, the Great Mother or moon goddess, the spinners of destiny, and the forces of birth and death» — aquí el aparato simbólico lo pone el autor; la partición «rep resenting» es del reflujo del facsímil.
«an archetype for all that is love and all things that are life» — así describe Karin, experienciante, su corazón extraído en visión.
«our legends say that a long time ago a flying saucer landed in the Amazon basin» — en boca de Bernardo Peixoto.
«These beings were makuras, or spirits that "came from high up in the sky."» — el término émico, referido por Peixoto.
«he replied succinctly that among his people "this makes no difference."» — preguntado si la leyenda es literal o metafórica; la respuesta de Peixoto desarma la pregunta occidental.
«In Western reality, there is a clear split between the spiritual and the material» — Malidoma Somé, chamán dagara de Burkina Faso, citado por el autor (Somé 1995, p. 8).
«To a Dagara man or woman, the material is just the spiritual taking on form» — cierre de la misma cita de Somé.
«I have found it difficult to interpret such communications» — el autor consigna el límite de traducción que no puede resolver.
«They'll put you in one of those little flying saucers, and they'll zoom you up there in no time» — Wallace Black Elk, anciano lakota, citado vía Black Elk y Lyon 1991.
«several years before I was studying these things. Lyon seems to have had no particular interest in UFOs» — control metodológico que el autor se pone a sí mismo: el pasaje de Black Elk lo registró el antropólogo William Lyon en los años ochenta.
«because they are not trained; they lost contact with the wisdom, knowledge, power, and gift» — Black Elk sobre los científicos que llaman «ovni» a lo que él conoce de otro modo.
«But the biggest joke is on those scientists, because they lost contact with those star-nation people» — cierre de la misma cita de Black Elk (Black Elk y Lyon 1991, p. 91).
«Vusumazulu Credo Mutwa is perhaps the best-known African sangoma or medicine man outside of his native South Africa» — presentación del capítulo 10.
«Like Bernardo Peixoto and Sequoyah Trueblood, he is a bridging figure» — la categoría con que el autor los agrupa.
«a name given to him during his initiation as a sangoma, means "awakener of the Zulus,"» — etimología de Vusumazulu, consignada por el autor.
«Mutwa means "little bushman," and Credo ("I believe") was the name given to him by his Christian father» — las otras dos etimologías; renunció al cristianismo para llegar a ser sanusi.
«I was suddenly in a place made of iron. It was sort of round, like a tank, a water tank lying on its side» — epígrafe del capítulo, con la experiencia de Credo Mutwa fechada el 24 de noviembre de 1994.
«Credo's view of the mantindane (the Zulu word for the creatures that resemble closely what are called "gray aliens" in the West)» — consigna el término émico zulú.
«is quite different from that of Peixoto or Trueblood. To him they are parasitic, instill superstition, sow discord, and may even cause disease» — el autor consigna el desacuerdo entre sus propios informantes indígenas, y no lo resuelve.
«are not aliens at all, sir, but they are part of this Earth. They belong here» — en boca de Credo Mutwa, sangoma zulú: una explicación del fenómeno que contradice la hipótesis extraterrestre.
«We and the mantindane are one and the same stupid race. Far from these creatures being aliens, they are our future descendants. I am sure of this» — cierre de la misma intervención de Mutwa.
«because the people from the stars are trying to give us knowledge, but we are too stupid» — Mutwa, unos minutos después del primer encuentro.
«The human race must accept that it is not alone on the planet; otherwise it will perish» — Mutwa.
«associations here in South Africa which say they are dedicated to looking into this thing, but they don't talk to us black people» — reclamo de Mutwa sobre el racismo del propio campo ufológico; sigue «It is as if we don't exist».
«about sixty children at the Ariel School, a private elementary school in Ruwa, near Harare, the capital of Zimbabwe, saw several UFOs» — el incidente del 16 de septiembre de 1994, que fue el objeto principal del viaje.
«after nearly ten years of work with abductees, I have come to the view that these are not the most significant questions posed by the alien abduction phenomenon» — la punta de 1999: se refiere a si el fenómeno es materialmente real y si a la gente se la llevan corporalmente.
«increasingly convinced that the subtle and elusive nature of the abduction phenomenon is such that its secrets will be denied to those using a purely empirical approach» — la frase arranca al pie de la página anterior.
«There seem to be as many names for these domains as there are methods of approaching them» — Enumera «implicate order», «invisible world», «other dimensions», «transpersonal» y «daimonic reality». Es una tesis de nominación.
«of reality that is neither purely internal nor external» — la «third zone» que adjudica a los filósofos Michael Zimmerman y Michael Grosso.
«appears to be filled with beings, creatures, spirits, intelligences, gods—the names vary according to the apparent worldview of the observer» — los nombres varían con la cosmovisión del que mira: tesis de nominación, no de ontología.
«The idea that we live in a multidimensional universe populated by beings or life-forms that are less densely embodied than we are» — Consigna que la idea no es nueva ni para las tradiciones orientales ni para la mayoría de los pueblos indígenas.
«he was perhaps identifying an aspect of a larger reigning principle in nature» — sobre Freud y el retorno de lo reprimido, leído como principio más amplio.
«the unseen or sacred domains of reality denied by his and our culture» — lo que, en esa lectura, sería hoy lo que retorna.
«the virtual atrophy of the capacity to perceive or experience the exquisite and awesome beauty» — diagnóstico de la modernidad.
«I think that this is what is meant by the loss of a sense of the sacred» — El nombre que le da.
«the abduction story appears to be especially well suited for breaking down these walls by virtue of its democratic ubiquity» — por qué este fenómeno y no otro; añade la intensidad energética y la capacidad de «hablar nuestro idioma» con sus elementos aeroespaciales y biotecnológicos.
«They become aware of the great arche types of the collective unconscious, of birth, death, and rebirth» — primero de los cuatro momentos de la transformación; la partición «arche types» es del reflujo del facsímil.
«comparable only to the states of ecstasy or samadhi of advanced meditators or yogis» — el hallazgo neurofisiológico de Norman Don y Gilda Moura sobre experienciantes brasileños (Don y Moura 1997), consignado por el autor.
«has been important in convincing me of the truth and significance of their stories, whatever their ontological status may be» — su criterio de convicción, con la salvedad ontológica incluida en la misma frase.
«their deepening connection with Source or Home brings with it for them a feeling that they do not belong here» — consigna el precio de la transformación.
«the great ego death, that is marking the end of the materialist business-as-usual paradigm» — usa el término budista japonés *daishigyo* para el proceso cultural.
«the wisdom traditions of our early history» — la prescripción de retorno para las culturas occidentales, apoyada en Metzner 1994 y 1997 y en Smith 1992.
«New knowledge, new mastery, another way, cannot, as Plato taught, happen unless we recollect what we knew at birth but forgot» — invoca la reminiscencia platónica.
«We no longer expect an Old Testament God/bully» — cierra con una teología declarada; tampoco espera un mesías salvador.
«The creative principle is within us, not without» — el remate de esa teología.
«the alien abduction phenomenon is largely an opportunity or a gift, a kind of catalyst for the evolution of consciousness» — el enmarque final de la obra.
«for some native leaders like Sequoyah, the Creator has already been considered first in every moment» — concede autoridad epistémica a los portadores de tradición nombrados.
«We mustn't get too technologed» — en boca de Emma, once años; el «[sic]» que la acompaña es de la propia obra.
«Whitley Strieber had been on a path of transformation through the Gurdjieff Foundation before he became aware of his encounters» — única aparición de Gurdjieff en la obra, y es sobre Strieber, no sobre el autor.
«This sense of oneness of body and spirit led Eva to the writings in the esoteric Jewish Kabbala that have to do with the spiritualization of matter» — el único hilo cabalístico de la obra, y es el de una experienciante.
«Eva has been studying the sacred mystical texts of the Kabbala and practicing Kabbalistic healing» — continúa el mismo hilo, siempre adjudicado a ella.
«integrate into human society and assume control» — la conclusión de David Jacobs (1998) sobre híbridos y alienígenas, citada por el autor y no suscrita: su lectura de la finalidad del fenómeno es la opuesta.
About the work
12 entries — what the apparatus and scholarship say about it«Commemorative Edition | New Material Copyright © 2008 Original Copyright © 1999 by John Mack» — la página de créditos de White Crow Books; esta edición es de 2011 y el material nuevo, de 2008.
«disclaims any liability or responsibility for the author's statements, words, ideas, criticisms or observations» — descargo del editor: White Crow se deslinda del contenido. Dato de recepción.
«To the experiencers, who have been my teachers» — dedicatoria.
«While he fudges the question of whether the aliens are "real in a strictly material sense,"» — reseña de *Publishers Weekly* reproducida en el aparato de la conmemorativa. No es voz del autor.
«our knowledge of reality needs to change and that scientific rationalism alone cannot explain the alien abduction syndrome» — reseña de *Library Journal*. No es voz del autor, aunque suena a tesis suya y ancla perfectamente en su página.
«As a result, Harvard warned him to adhere to its standards of conduct for clinical research» — misma reseña de *Library Journal*: la versión que nombra a Harvard está en el aparato, no en el cuerpo firmado por el autor.
«This veritable handbook of New Age philosophy will find a readership in most public libraries» — remate de la reseña anónima de *Library Journal*. La caracterización es del reseñista, no autodescripción de la obra.
«once put him through what might have seemed an inquisition» — del tributo «John E. Mack, M.D.: A Tribute», firmado por el abogado Michael H. Cohen y escrito tras la muerte de Mack en 2004. Es voz de Cohen.
«Roberta Colasanti, Linda Gerber, Stanislav Grof, Michael Harner, Pam Kasey, Jonathan Katz, Steve Larsen, Amy Lawrence, Joe Lewels» — los agradecimientos, que son linaje declarado. Michael Harner —el antropólogo del chamanismo nuclear— aparece una sola vez en toda la obra, y es aquí.
«What happened was a sudden recognition of heart» — epígrafe del prefacio, del astronauta Edgar Mitchell («Remarks at PEER's Star Wisdom conference, May 8, 1998»). Es de Mitchell.
«You sit in a situation where you can't bear to be—and you grow» — epígrafe del capítulo 1, de Whitley Strieber en entrevista con el autor, Wagner, South Dakota, 16 de junio de 1996. Es de Strieber.
«Christianity as a Mystical Fact: And the Mysteries of Antiquity» — del catálogo editorial de White Crow Books, junto a Swedenborg y Ouspensky. Es publicidad del editor de 2011, no bibliografía del autor.