Dimensions: A Casebook of Alien Contact

«Although I am among those who believe that UFOs are real physical objects. I do not think they are extraterrestrial in the ordinary sense of the term.» — el punto tras *objects* está así en la fuente donde la sintaxis pide coma; la subordinación es la tesis, no dos tesis sueltas.

«If these objects have been seen from time immemorial, as I will show, and if their occupants have always performed similar actions along similar lines of behavior, then it is not reasonable to assume that they are "simply" extraterrestrial visitors. They must be something more.» — el argumento de continuidad, enunciado como condicional.

«Perhaps they have always been here. On earth. With us.» — lo plantea como conjetura, no como conclusión.

«Such reports are folklore in the making.» — dicho de los informes contemporáneos.

«they form a striking parallel to the tales of meetings with elves and jinn of medieval times, with the denizens of "Magonia," the land beyond the clouds of ancient chronicles» — la serie en que pone los casos modernos.

«The UFO occupants, like the elves of old, are not extraterrestrials. They are the denizens of another reality.» — la negativa de 1988 es plana.

«To put it bluntly, the UFO phenomenon does not give evidence of being extraterrestrial at all. Instead it appears to be inter-dimensional and to manipulate physical realities outside of our own spacetime continuum.» — el término *inter-dimensional* con guion, tal cual.

«The UFOs are real physical objects. Yet they are not necessarily extraterrestrial spacecraft. To put it bluntly, the extraterrestrial theory is not strange enough to explain the facts.» — Conclusión del libro.

«But the extraterrestrial theory is not good enough, because it is not strange enough to explain the facts.» — cierre del capítulo 9.

«the UFOs may not come from ordinary space, but from a multiverse which is all around us» — el sustituto que ofrece al espacio ordinario.

«Such a theory is required in order to explain both the modern cases and the chronicles of Magonia – the abductions and the psychic component.» — declara qué debe cubrir una teoría suficiente.

«What we see here is not an alien invasion. It is a spiritual system that acts on humans and uses humans.»

«I propose to define consciousness as the process by which informational associations are retrieved and traversed.» — definición operativa, en la conclusión.

«let me simply state again that the modern, global belief in flying saucers and their occupants is identical to an earlier belief in the Good People. The entities described as the pilots of the craft are indistinguishable from the elves, sylphs, and lutins of the Middle Ages.» — la frase-eje de la obra: afirma identidad, no analogía.

«Through the observations of unidentified flying objects, we are concerned with an agency our ancestors knew well and regarded with awe: we are prying into the affairs of the Secret Commonwealth.» — nombra el objeto de estudio con el título de Kirk.

«However strong the current belief in UFOs from space, it cannot be stronger than the Celtic faith in the elves and the fairies, or the medieval belief in lutins» — Añade el miedo cristiano a «demons and satyrs and fauns».

«Those who assume that modern UFO sightings must be the result of alien experiments – of a "scientific" or even "superscientific" nature – conducted by a race of space travelers may be the victims of their ignorance of the old folklore.» — adjudica el error a un desconocimiento del folclore.

«The academic pedants, through a common bias that psychologists could perhaps explain if they were not its first victims, have covered the fairy-faith with the same ridicule» — que ahora cubre al fenómeno ovni; la frase arranca al pie de la p. 77 y cierra en la 78.

«The Secret Commonwealth, after all, already took ordinary folks away. So did the denizens of Magonia, and the sky people of American Indian lore.» — pone la abducción en serie con tres tradiciones.

«The parallel between these modern claims and the medieval legends is closer than ever. The same theory was presented about intercourse with the elves.» — dicho de la tesis híbrida de las abducciones.

«I have shown that fairy tales are full of stories about the stealing of human babies, changelings, and the abduction of both males and females for procreation with the Gentry.» — Añade «Even the scars sound familiar».

«Throughout the Middle Ages priests and inquisitors similarly examined the bodies of people suspected of having attended the sabbat of the witches. The proof of such supernatural contact was a scar or a mark.» — el par que equipara con la búsqueda de implantes.

«There is no gap between the fairy-faith and ufology regarding the sexual question.»

«Without the sexual context – without the stories of changelings, human midwives, intermarriage with the Gentry, of which we never hear in modern fairy tales – it is doubtful that the tradition about fairies would have survived» — adjudica a lo sexual la supervivencia de la tradición.

«This is not a new idea, as the belief in changelings shows.» — dicho de la tesis de una raza que difiere del hombre en pocos detalles.

«By the belief in changelings I mean a belief that fairies and other imaginary beings are on the watch for young children» — la definición que recoge del folclorista.

«Angels, demons, fairies, creatures from heaven, hell, or Magonia: they inspire our strangest dreams, shape our destinies, steal our desires.... But who are they?» — la serie completa, cerrada con pregunta.

«all the hypnosis sessions and the searches for implants may well be as futile as the questions of the inquisitors to the witches returning from the sabbat» — el mismo par, aplicado al método.

«there is a certain region, which they call Magonia» — cita de Agobardo, arzobispo de Lyon, sobre las naves que navegan las nubes; el texto de la p. 24 lleva intercalado un paréntesis editorial del propio Vallée.

«the people believed what their good father Agobard said rather than their own eyes» — lo toma del *Comte de Gabalis*, sobre el efecto del sermón del arzobispo.

«Such stories were so well established during the Middle Ages that the problem of communicating with the Elementals became a major preoccupation of the hermetic Adepts and an important part of their philosophy.» — Añade que Paracelso escribió un libro entero sobre esos seres.

«Both Cardan and Paracelsus write, like Kirk, that a pact can be made with these creatures and that they can be made to appear and answer questions at will.» — junta a los tres bajo una misma doctrina del pacto.

«Are the writings of Paracelsus, with his concept of "signatures," a neglected source of inspiration?» — lo formula como pregunta de investigación.

«The bodies of the Elementals are "of an elastic semi-material essence, etherial enough so as not to be detected by the physical sight, and they may change their forms according to certain laws"» — la clasificación de los Elementales incluye gnomos y sílfides; el guion partido es de la capa de texto.

«wrote an amazing manuscript entitled The Secret Commonwealth of Elves, Fauns and Fairies. It was the first systematic attempt to describe the methods and organization of the strange creatures» — data el manuscrito de Robert Kirk en 1691.

«It is enough to note that the strange being is indifferently termed a satyr and a manikin, while the saint himself states that the Gentiles also use the names faun and incubus.» — sobre el episodio de san Jerónimo.

«shows that church scholars were as puzzled by reports of incubi and succubi as most modern students of UFO lore are by the Villas-Boas case» — dicho de Sinistrari.

«the demon, either incubus or succubus, has carnal union not only with men and women but also with animals» — recogido de la doctrina que expone Sinistrari.

«such demons do not obey the exorcists and have no fear of relics and other holy objects» — el rasgo por el que Sinistrari los separa de los demonios ordinarios.

«Cardinal Bellarmin thinks Antichrist will be born of a woman having had intercourse with an incubus» — lo adjudica a Belarmino, dentro de la exposición de Sinistrari.

«Foreword by Whitley Strieber» — el prólogo de las pp. 4–6 es de Strieber, no de Vallée, y la página de derechos lo separa incluso en el copyright: «"Foreword by Whitley Strieber" Copyright © 1988 by Wilson & Neff. Inc.»

«The fifteenth century saw the visitors as fairies. The tenth century saw them as sylphs. The Romans saw them as wood-nymphs and sprites.» — es Strieber quien lo escribe, en el prólogo.

«Dr. Vallée argues that the force that now appears in the form of UFOs and attendant manifestations has emerged into history many times, operating as a sort of control mechanism that has altered and shaped human affairs, often profoundly.» — paráfrasis de Strieber sobre Vallée, no formulación de Vallée; es la línea que el material heredado adjudicó mal.

«He demonstrates, for example, that the miracle of Fatima was a sort of hybrid appearing in part as a religious phenomenon and in part as a classic UFO encounter.» — el verbo de logro es de Strieber en su prólogo, no de la obra sobre sí misma.

«And yet I myself have faced physical beings.» — en el prólogo Strieber habla de su propia experiencia, no de la tesis del libro que prologa.

«This book is dedicated to the memory of Dr. J. Allen Hynek. As a scientist, he was the first to grasp the significance of this problem.» — dedicatoria.

«First published in the U.S.A. by Contemporary Books Inc. First British Edition published 1988 by Souvenir Press Ltd., 43 Great Russell Street, London, WC1B 3PA Reprinted 1988 Reissued in paperback 1996» — la página de derechos data la obra en 1988 y sitúa nuestro ejemplar en la reedición en rústica de 1996.

«Faithfully copied to electronic format by Garrett.» — la última línea de la página de derechos declara el origen del archivo que procesamos.

«PART THREE: A CHALLENGE TO RESEARCH 8. Fighting the Triple Coverup 9. The Case Against Extraterrestrials 10. The Control System Conclusion: Exploring Other Dimensions» — el índice del libro; las otras dos partes son «THE ALIEN CHRONICLES» y «ANOTHER REALITY».

«He served as the real-life model for the character of the French scientist played by François Truffaut in Steven Spielberg's classic movie Close Encounters of The Third Kind.» — nota biográfica del editor en «About the Author».

«As a thinker, he understood its relationship to other deep mysteries that surround us. As a teacher, he shared freely his data and his insights. As a man, he wondered.» — resto de la dedicatoria a J. Allen Hynek, que suma pensador y maestro al científico ya consignado.

«The only thing now needed to make the UFO myth a new religion of remarkable scope and force is a single undeniable sighting. Such a sighting need last only a few minutes – just long enough to be thoroughly documented. It will at once invest the extraterrestrials channels, the "space brothers" believers, and the UFO cultists with the appearance of revealed truth.» — Strieber sostiene que solo falta un avistamiento innegable para que el mito ovni se vuelva religión.

«Our best intellects have methodically ignored the issue of UFOs for half a century, and have thus left the public without recourse in making sense of the incredibly subtle and complex experience of sighting them and interacting with their inhabitants.» — Strieber carga el estado del asunto a medio siglo de desdén intelectual.

«Whatever it is, it changes with our ability to perceive it. The fifteenth century saw the visitors as fairies. The tenth century saw them as sylphs. The Romans saw them as wood-nymphs and sprites. And so it goes, back into time.» — Strieber hace variar la forma del fenómeno con la capacidad de percibirlo de cada época.

«One of the thousands of people who wrote me concerning my book Communion had this fascinating insight: "Whatever cosmology or mythology I was immersed in seemed to be the factor for shaping the context and attendant imagery of my experiences, which I believe are essentially of an abstract nature."» — Strieber cita a un corresponsal suyo, no a Vallée; la cosmología del sujeto daría forma a la experiencia.

«The context of my own experience, with extensive witness by others, makes it clear that the phenomenon can emerge as an entirely real, physical presence that is quite capable of manipulating its environment. The next moment, though, it can evaporate into thin air, leaving not a trace of what was a moment before an immense and overwhelmingly real presence.» — Strieber describe su propio caso: presencia física que después se evapora.

«I have even thought that it may simply be what the force of evolution looks like when it acts upon conscious creatures.» — conjetura propia de Strieber, marcada por él como tal.

«Dr. Vallée elucidates the basis of what must surely become a new vision of the UFO phenomenon, one that will sweep aside the various levels of illusion behind which it hides.» — Strieber anuncia lo que hará el libro; el verbo de logro es del prologuista.

«There are two reasons that the scientific community has been unable to address the issue sensibly.» — Strieber, en el prólogo, sobre por qué la ciencia no ha entrado al asunto.

«The first is that the phenomenon is so elusive that it cannot be easily measured.» — primera razón que da Strieber: la elusividad del fenómeno.

«Any explanation of the phenomenon that is now prosaic must inevitably lead to a profound challenge to cherished theories about the nature of mind and universe and man's place in the cosmos.» — segunda razón de Strieber: hasta una explicación prosaica obligaría a revisar la idea de la mente y del universo.

«If we come to a correct understanding of the UFO phenomenon, we may well in the process destroy the whole basis of our present beliefs about reality.» — Strieber pone el costo de entender el fenómeno en la destrucción de las creencias sobre lo real.

«The public is left – as I was left – facing the visitors in the middle of the night without any notion of what they are, where they came from, or how to act in their presence.» — Strieber habla desde su propia experiencia de contacto, no desde la tesis del libro que prologa.

«Absent any genuine understanding of the phenomenon, one is forced to accept that it is what it appears to be.» — Strieber sobre el efecto de la falta de comprensión.

«As Dr. Vallée points out in this masterful and ground-breaking analysis, that is exactly what we should not be doing.» — Strieber atribuye a Vallée el rechazo de tomar el fenómeno por lo que aparenta.

«He places this modern UFO experience firmly in its historical context as the latest manifestation of a phenomenon that goes back at least as far as recorded history.» — así resume Strieber la operación histórica del libro.

«It could very well be the single most important influence on our history.» — Strieber sobre el alcance que le atribuye al fenómeno.

«The longer we remain ignorant of it, the more we guarantee that it will retain its power over us.» — Strieber sobre el precio de la ignorancia prolongada.

«Dr. Vallée, it seems to me, has taken a dramatically important step in this direction.» — elogio de Strieber al libro que prologa, con verbo de logro que es suyo, no de la obra.

«An astrophysicist by training and a computer scientist by profession, Dr. Jacques Vallée was born in France, moved to the United States in 1962, and now lives in California with his wife and two children.» — nota biográfica del editor en About the Author.

«After recieving the Jules Verne prize at age nineteen for his first novel, Vallée published twelve other books, most of them in English. Today these books represent well over a million copies in print.» — sigue la nota del editor; recieving es corrupción de la capa de texto.

«The author of many articles about high technology, Dr. Vallée first became interested in the subject of UFOs when he witnessed the destruction of tracking tapes of unknown objects at a major observatory.» — la nota editorial data el interés de Vallée en la destrucción de cintas de rastreo en un observatorio.

«His research into the phenomenon has taken him to many places in the United States and to many countries around the world – from France to Scotland and from Australia to Brazil.» — el alcance de sus viajes, según la misma nota.

«Correspondence can be addressed to the author at 1550 California Street, #6L, San Francisco, CA 94109.» — la dirección postal que cierra la nota del editor en esta edición.

«Copyright © 1988 by Jacques Vallée The right of Jacques Vallée to be identified as author of this work has been asserted by him in accordance with the Copyright, Designs and Patents Act 1988.» — la página de derechos asienta el copyright a nombre de Vallée y la aserción de autoría bajo la ley británica de 1988.

«All Rights Reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the Copyright owner. ISBN 0 285 62859 3 (casebound) ISBN 0 285 63362 7 (paperback)» — la reserva de derechos y los dos ISBN de la edición Souvenir Press.

«Table of Contents Foreword by Whitley Strieber Introduction: Closed Minds, Open Questions PART ONE: THE ALIEN CHRONICLES 1. Ancient Encounters 2. Winged Disks and Crispy Pancakes 3. The Secret Commonwealth» — el índice, con el prólogo de Strieber y los tres capítulos de la primera parte.

«PART TWO: ANOTHER REALITY 4. The Emotional Component: Cosmic Seduction 5. The Celestial Component: Signs in Heaven 6. The Psychic Component: Metalogic 7. The Spiritual Component: A Morphology of Miracles» — los cuatro capítulos de la segunda parte, en el índice.