Abduction: Human Encounters With Aliens

«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.

«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.

«In giving respect to people who have been misunderstooQ and mocked, and visibility to a phenomenon that is ordinarily derided, [Mack] has performed a valuable and brave service, enlarging the domain and generosity of the psychiatric enterprise» — reseña de *The New York Times Book Review* reproducida en la segunda de forros; el corchete y la grafía rota son del facsímil.

«it is also, as Dr. Mack understands, an aspect of something bigger—an emblem of our longing for connection to the greater universe in which we live and a sign of an urgently needed individual and collective transformation» — cierre de esa misma reseña, que lee el fenómeno como emblema de un anhelo de conexión y no como asunto de naves.

«John Mack explores evidence of nonhuman intelligence like an attorney preparing for the 'trial of the century'— interviewing witnesses, examining physical evidence, consulting with experts in related fields, constantly questioning his own assumptions» — blurb de Keith Thompson, autor de *Angels and Aliens*, que describe el método del libro como el de un abogado reuniendo testigos y peritos.

«John Mack's chronicle of how a remarkable body of data forced him to question his most deeply rooted beliefs is inspiring and Is a powerful illustration of the fact that true science and true spirituality are not at odds» — sigue el blurb de Thompson; la tesis de que ciencia y espiritualidad no riñen es suya, no de la obra.

«As a story of one man's determination to bear witness to cosmic mysteries with extraordinary Implications for the human future, ABDUCTION is bound to become a modern classic» — cierre del blurb de Thompson.

«I wish especially to thank Pam Kasey, whose partnership throughout this project has made it possible;» — los agradecimientos nombran a la colaboradora que en el cuerpo aparece recibiendo las llamadas de los experienciantes tras las sesiones.

«Bullard, T. E. 1987. UFO Abductions: The Measure of a Mystery, 2 vols. Mt. Rainier, Md.: Fund for UFO Research.» — la entrada de referencias del estudio de Bullard que el cuerpo cita como base del rasgo de que los experienciantes no forman grupo.

«Klass, P. J. 1988. UFO Abductions: A Dangerous Game. New York: Prometheus.» — la obra incluye en sus referencias al escéptico más conocido del campo; la última palabra la imprime la fuente partida por el guion de renglón.

«Hopkins, B. 1990. A Special Report for Members of IF: The Ongoing Problem of Deception in UFO Abduction Cases. New York: Intruders Foundation.» — la entrada documenta que el problema del engaño estaba planteado dentro del propio campo.

«Laibow, R. L. 1989. Dual Victims: The Abused and the Abducted. International UFO Reporter 14(3):4-9.» — la entrada de referencias sobre la relación entre abuso y abducción, que el cuerpo discute sin resolver.

«Loftus, E. F. 1993. The Reality of Repressed Memories. American Psychologist 485:518-37.» — la entrada de la literatura sobre memoria que el Apéndice A usa como contraparte.

«Mack, J. E. 1995. Why the Abduction Phenomenon Cannot Be Explained Psychiatrically. In Alien Discussions: Proceedings of the Abduction Study Conference, ed. Andrea Pritchard, David E. Pritchard, John E. Mack, Pam Kasey, and Claudia Yapp. Cambridge: North Cambridge Press.» — entrada de las referencias: el propio autor publica en 1995 el argumento antipsiquiátrico que el libro despliega.

«Mack, J. E. 1992. The Politics of Ontology. In Center Review, A Publication of the Center for Psychology and Social Change 6(2).» — entrada de las referencias que muestra el título con que el autor venía nombrando el problema del libro.

«PEER works with individuals having these experiences and the mental health and academic communities to foster an understanding of anomalous experiences, develop a network of support and education, consider the implications of the phenomenon, and disseminate information to the general public.» — la página institucional del PEER que la edición imprime al final; declara cuatro objetivos, ninguno de ellos probatorio.

«PEER is interested in exploring and documenting experiences worldwide.» — la misma página declara alcance mundial, que es lo que en 1999 dará *Passport to the Cosmos*.

«PEER is funded through private donations. All donations are tax-deductible.» — el dato de financiamiento del proyecto, impreso por la edición.

«John E. Mack, M.D., is professor of psychiatry at The Cambridge Hospital, Harvard Medical School, and founding director of the Center for Psychology and Social Change. His earlier books include the 1977 Pulitzer Prize-winning 4 Prince of Our Disorder, a biography of T. E. Lawrence. He lives in Cambridge, Massachusetts.» — la nota biográfica del editor, con el premio Pulitzer de 1977 por la biografía de T. E. Lawrence; la cifra sobrante es basura del escaneo.

«When respected Harvard psychiatrist John E. Mack, M.D., first published these astonishing results of four years of intensive research and investigation into alien abduction, he unleashed a firestorm of controversy.» — la contracubierta de la rústica presenta el libro por la polémica que provocó.

«Now, in this paperback edition. Mack answers his critics, both believers and skeptics.» — la misma contracubierta declara que la respuesta a los críticos es lo nuevo de esta edición, y que los críticos son de los dos bandos.

«Mack focuses on thirteen ordinary Americans (from nearly one hundred case studies) who tell dramatic, inspiring, and remarkably similar stories: repeated visits from largeeyed beings, mysterious instruments, telepathy, invasive medical procedures, hours missing from their lives, journeys of personal transformation, and startling messages about the future....» — la contracubierta habla de casi cien casos, donde el cuerpo del libro declara setenta y seis; la fuente imprime *large-eyed* partido por el guion de renglón y la herramienta lo devuelve unido.

«It also raises questions about the nature of reality; of time, space, energy and the true nature of humanness.» — cierre de la contracubierta, que anuncia el eje ontológico del libro.